PRINCETON.  N.  j. 


'    I 


Part  of  the 
ADD.60N  ALEXANDER.  LIBKARV         ♦ 


which  w 


Mkssrs.  R.  J 


as  presented  by 


'-V- 


.  J\1 


, 


NOTES  ON  THE  GOSPELS. 

BY     MELANCTHON     JACOBUS,     D.D., 

3  Vols.  12mo.  $2  25, 
Vol.  I.  Matthew,  Vol.  II,  Mark  and  Luke,  Vol,  III.  John, 

The  Volumes  sold  separately — Price  75  cts.  each. 


RECOMMENDATIONS. 

New  York,  Feb.,  1664. 
Having  had  occasion  to  examine  the  Notes  on  the  Gospels,  by  the  Rev.  M.  W.  Jacobus, 
D.  D.,  we  have  no  hesitation  in  recommending  them,  as  sound  in  their  doctrine,  and  Judi- 
«ious  in  exposition.    As  many  erroneous  books  are  abroad,  we  particularly  desire  this 
valuable  Commentary  to  have  circulation  in  our  churches  and  schools. 

JOHN  M.  KREBS. 
JAMES  W.  ALEXANDER. 
JOHN  C.  LOWRIE. 

Baltimore,  Jan.,  1654. 
The  work  is  characterized  by  sound  learning,  sound  doctrine  and  lucid  statements,  a 
pleasant  6tyle,  and  the  most  serious  spirit  of  piety.    It  is  much  needed. 

STUART  ROBINSON. 
JOSEPH  T.  SMITH. 
WM.  S.  PLUMER. 

Charleston,  Feb.,  1854. 
I  consider  that  I  would  be  doing  service  to  the  cause  of  pure  religion,  scriptural 
theology,  and  saving  piety,  could  I  contribute  to  the  introduction  of  Prof.  Jacobus's  Notes 
into  the  families,  Sabbath-schools,  and  Bible-classes  of  our  land. 

THOMAS  SMYTH  E. 

Euston  Square,  London. 
I  am  especially  delighted  to  find  that  you  persevere  with  your  Commentary  on  the 
New  Testament ;  and  from  its  admirable  execution,  I  am  not  surprised,  although  very 
happy  to  learn,  that  the  former  volumes  have  gone  through  so  many  editions. 

JAMES  HAMILTON. 

St.  Louis.  Mo. 
In  my  opinion,  you  are  doing  for  the  Church  and  the  cause  of  truth,  a  very  valuable 
service,  in  the  preparation  and  publication  of  your  Commentaries  on  the  New  Testa- 
ment. They  fill  a  place  which  it  is  most  important  to  have  filled.  They  are  read  by  the 
members  of  Bible  Classes,  and  by  teachers,  and  by  pupils  in  Sabbath-schools,  because  in 
them  they  find,  in  a  few  words,  the  exposition  and  information  they  are  seeking;  and  for 
the  same  reason  they  will  find  a  general  circulation.  N.  L.  RICE. 


NOTICES      OF     THE     PRESS. 

"This  Commentary  is  destined,  as  we  believe,  to  a  very  wide  circulation.  It  is  the 
fruit  of  protracted  and  laborious  studies,  by  one  who  joins  to  a  thorough  Oriental  and 
Biblical  Scholarship  the  spirit  of  a  humble  mind.  It  is  full  of  comprehensive,  profound, 
and  spiritual  views  of  truth.  For  purposes  of  Sunday  School  instruction  it  combines 
several  advantages  never  before  offered  to  the  public  in  a  book  of  this  kind,  which  will 
give  it  the  pre-eminence  in  the  eyes  of  Sabbath-school  teachers,  while  its  correct  exposi- 
tion and  simple,  clear  views  of  the  truth  will  endear  it  to  every  pious  heart."—  Omessee 
Evangelist. 


"To  a  mind  vigorous  by  original  endowment,  he  adds  the  varied  stores  of  sacred 
learning,  analytical  powers  of  a  high  order,  a  sound  judgment,  a  severe  literary  taste,  a 
deep-toned  piety,  an  earnest  love  of  truth,  a  familiarity  with  Biblical  places,  objects,  and 
customs,  from  personal  observation  ;  while  the  style  in  which  he  clothes  his  thoughts  is 
clear,  strong,  compact  and  epigrammatic." — Bibliotheca  Sacra. 

"The  good  taste,  the  correct  and  varied  scholarship,  the  sound  judgment,  and  the 
attractive  piety  exhibited  in  them  (the  series),  make  it  not  only  a  duty  but  a  pleasure  to 
commend  the  work  to  those  who  desire  to  study  the  record  of  the  Saviour's  earthly  life." 
—J'rCticelori  lievieic,  Oct.,  1856. 

"The  literature  of  this  gospel  (John)  has,  of  late,  become  exceedingly  rich,  and 
gives  to  a  recent  commentator  rare  advantages  *  *  *  He  (Dr.  Jacobus)  gives  the 
result  of  critical  study,  without  critical  details,  thereby  rendering  his  Notes  more  gen- 
erally useful.  From  our  examination  we  hesitate  not  to  pronounce  it  in  advance  of 
any  other  American  work  on  the  subject." — Southern  Methodist  Review. 

"This  third  volume,  containing  the  Gospel  of  John,  has  been  long  looked  for  with 
expectation  by  all  who  have  perused  the  two  that  preceded  it.  The  learned  Professor 
has  well  maintained  his  reputation  ;  his  elucidations  of  the  most  important  portion  of 
revelation  being  marked  by  the  same  extensive  research,  clear  judgment,  happy  illustra- 
tion, comprehensiveness,  and  earnestness,  which  are  so  characteristic  of  his  former 
efforts." — Toronto  Globe. 

"  The  large  and  increasing  circulation  of  these  Notes,  shows  how  much  such  a  work 
was  a  want  in  our  Church,  and  is  at  the  same  time  a  tribute  to  the  value  of  the  Com- 
mentary."— Presbyterian. 

"His  proficiency  in  the  science  of  hermeneutics,  his  extensive  acquaintance  with  the 
labors  of  others  in  the  same  department,  and  his  knowledge  of  history  sacred  and  pro- 
fane, furnishing  him  the  materials  for  illustration  very  copiously— in  connection  with 
his  correct  doctrinal  views  and  earnest  devotional  spirit,  can  not  fail  to  render  him  a 
favorite  expositor  with  all  who  desire  to  learn  the  way  of  God  more  perfectly,  and  to 
possess  the  means  of  defending  the  Gospel  of  Christ  against  the  innumerable  assaults  of 
open  and  covert  infidelity."—  Congregationalist. 


QUESTION-BOOKS  ON  THE  ABOVE. 

Vol.    I.— Matthew $1  50  per  dozen. 

II.— Mark 1  5<> 

III.— Luke  •       •       •       .     1  50 

IV.— John 1  50 

These  Questions,  so  highly  commended,  are  acknowledged  to  be  the  best  in  use. 
They  draw  out  the  sense  of  the  passage  so  as  to  interest  the  pupil.  They  also  introduce 
the  Questions  of  the  Westminster  Catechism  most  attractively.  Such  as.have  learned 
the  Catechism  are  here  exercised  in  it,  in  connection  with  the  Scripture  passages  which 
prove  and  illustrate  it;  while  to  those  who  know  nothing  of  the  Catechism,  the  questions 
taken  from  it  arc  always  of  the  best  kind,  and  can  be  answered  in  their  own  words. 

"  We  have  adopted  the  Notes  and  Questions  in  our  Sabbath-school,  and  are  just 
about  finishing  the  first  volume.  They  have  our  most  unqualified  approval.  The  Cate- 
chism is  happily  introduced,  enabling  many  to  learn  and  become  familiar  with  it,  with- 
out making  it  an  unpleasant  task,  which  is  an  important  consideration.  I  hope  it  may 
have  an  extensive  circulation  in  Sabbath-schools.  M.  NEWKIHK, 

"Superintendent  of  Female  Sabbath-school. 
'  January  9, 1854.  Central  Church,  Philadelphia." 


NOTES  ON  THE  GOSPELS 


CRITICAL  AND  EXPLANATORY; 


INCORPORATING  WITH   THE   NOTES,   ON  A  NEW  PLAN, 

THE    MOST   APPROVED   HARMONY  OP   THE 

FOUR  GOSPELS. 


BT 

MELANCTHON  W.  JACOBUS, 

PROFESSOR   OP   BIBLICAL   LITERATURE   IN   THE  WESTERN   THEOLOGICAL 
SEMINARY   AT   ALLEGHANY   CITY,    PA. 


MARK  and  LUKE. 


NEW   YORK: 

ROBERT   CARTER   &   BROTHERS, 

No.  5  3  0    BROADWAY. 

1856. 


Entered,  according  to  Act  of  Congress,  in  the  year  1853,  by 

MELANCTIION  W.  JACOBUS, 

In  the  Clerk's  Office  of  the  Southern  District  of  the  State  of  New  York. 


JTBREOTYPED     It 

W.    S.    HAVEN, 
riTIIBVBUM,     PA. 


PREFACE. 


This  Volume  should  have  sooner  followed  that  on  "Matthew  with 
the  Harmony" — especially  considering  what  seemed  to  be  a  publio 
call — but  that,  in  the  providence  of  God,  the  Author's  health  failed 
in  the  midst.  This  dealing,  however,  which  threatened  to  forbid  all 
further  labors,  has  rather  furnished  greater  facilities  every  way — the 
transfer  to  a  more  favoring  post,  the  more  abounding  helps  lately 
extant,  and  above  all,  a  most  propitious  tour  through  the  Lands  of 
the  Bible.  The  Author  may  venture  the  hope,  that  these  advan- 
tages will  not  be  altogether  unapparent  to  such  as  may  consult  the 
volume.  He  claims  only  an  earnest  desire  to  promote,  especially 
through  Bible  Class,  Sabbath  School,  and  Family  Instruction,  the 
understanding  of  this  glorious  Gospel,  with  the  avail  of  such  exten- 
sive materials  as  have  been  gathering  of  late ;  knowing,  that  to  bring 
these  within  the  reach  of  youth,  would  best  make  them  accessible  to 
all  classes. 

The  peculiar  feature  of  incorporating  the  Harmony  with  the  Notes, 
is  retained,  with  pleasing  evidence  of  its  utility  for  an  understanding 
of  the  Gospels.  Each  caption  brings  to  view  the  subject  of  the  sec- 
tion, the  place  of  its  occurrence,  the  order  in  the  Harmony,  and  the 
parallel  passages  in  the  other  Evangelists.  The  number  of  the  sec- 
tion, while  it  shows  the  historical  order,  refers  also  to  the  "  Synopsis 
of  the  Harmony,"  in  front  of  the  volume  on  Matthew. 

As  Matthew  was  treated  with  an  eye  to  the  parallel  narratives,  the 
Notes  occupied  a  volume.  Mark  and  Luke  are  here  given  together, 
as  completing  the  Synoptical  Gospels  :  and  the  design  is, — if  spared 
and  favored  with  present  encouragements — to  include  John  and  the 


iv  PREFACE 

Acts  in  another  volume )  thus  comprising  the  Historical  portions  of 
the  New  Testament. 

The  valuable  Illustrations  which  are  found  in  the  Notes,  were 
granted,  by  the  kindness  of  the  Publishers,  (Messrs.  Carter,)  from 
the  new  and  excellent  volume  of  Kitto. 

And  now,  especially  when  debarred  from  a  pastoral  charge,  the 
Author  would  send  forth  this  substitute  for  his  pulpit  teachings,  in 
the  hope  that  the  pleasant  effort  may  not  be  in  vain — but  that  by 
this  means  he  may,  with  God's  blessing,  preach  the  Gospel  to 
many. 

May,  1853. 


THE  FOUR  EVANGELISTS,  INSPIRATION,  &c. 


The  Gospel  history  is  gvven  to  us  by  four  different  Evangelists.  This  was 
God's  plan  for  communicating  such  important  truth  to  mankind.  It  was  design- 
ed for  all  classes,  and  it  is  given,  we  may  say,  by  every  variety  of  witnesses. 
Two  were  eye-witnesses.  Two  were  ear-witnesses.  Two  were  Jews.  Two, 
perhaps,  were  Gentiles.  Of  these  two,  one  was  a  Greek,  and  there  is  some 
evidence  that  the  other  was  a  Roman;  in  which  case,  we  have  "two  Evangelists 
from  the  great  nations,  that  were  admitted  to  the  fellowship  of  the  Gospel." 
"How  striking,"  says  Da  Costa,  "  that  thus  from  the  very  first,  among  the  histo- 
rical witnesses  of  Jesus  Christ,  the  middle  wall  of  partition  is  seen  to  be  taken 
away!"  Two  were  apostles.  Two  were  companions  of  other  apostles.  "The 
testimony  of  two  men  is  true."  Here  was  to  be  double  the  law's  require- 
ment, that  every  word  might  be  doubly  established.  And  a  special  testimony 
was  thus  to  be  furnished,  from  Jew  and  Gentile  to  all  nations — from  disciple 
and  apostle  to  all  believers. 

And  these  four  were  from  every  variety  of  occupation  and  condition.  A 
publican,  a  citizen,  a  physician,  a  fisherman.  And  the  stand-point  of  these 
narrators,  and  their  apparent  aim,  were  likewise  various.  Matthew  writing 
for  Jews — Mark,  for  Gentiles — Luke,  as  a  careful  and  full  historian — and  John, 
as  a  defender  of  the  faith.  One  full  of  the  old  Jewish  institutions — another 
fully  entering  into  the  new — another  devoted  to  historical  detail, — another  deal- 
ing in  high  abstract  truth — these  would  seem  to  address  every  class  of  mind  : 
and  so  bring  forward,  together,  a  complete  testimony  for  the  world.  "If 
we  have  in  the  Evangelists  the  Jew  resident  in  Judea,  the  Roman  proselyte,  the 
Hellenist  proselyte,  and  the  Jew  resident  in  Patmos,  and  made  familiar  with 
the  Grecian  schools  of  philosophy, — so,  accordingly,  had  the  Gospel  to  find  ac- 
ceptance, in  the  Roman  world,  with  the  devout  Israelite,  the  hardy  son  of 
Rome,  the  Areopagite,  and  the  cultivated  Alexandrine."  (See  Westcott.) 
Hence,  the  Gospel  history  is  to  be  gathered  by  a  careful  collation  of  the  four 
Evangelists. 

The  most  daring  assaults  of  Infidel  criticism,  in  our  day,  are  upon  the  Gos- 
pels. By  one  class,  the  verbal  agreements  in  the  narratives  are  taken  as  proof 
that  the  Evangelists  copied  one  from  another,  but  in  a  loose,  careless  manner. 
By  another  class,  the  verbal  disagreements  are  adduced  to  show  an  inconsis- 
tency and  contradiction,  to  invalidate  their  testimony.  The  malice  prepense  is 
manifest.  These  critics  have  set  out  to  disprove  the  Gospel  records ;  so  that  to 
them  it  is  with  the  Evangelists,  as  it  was  to  the  Pharisees  with  Jesus  and  John. 
The  one  came  neither  eating  nor  drinking,  and  the  cry  was,  "He  hath  a  devil;" 
the  other  came  doing  both,  as  others  did,  and  the  cry  was,  "Behold  a  man 
gluttonous,  and  a  wine-bibber."  But  in  both  cases  alike,  "Wisdom  is  justi- 
fied of  her  children."  The  theory  of  a  mythical  ground  for  these  Gospel  nar- 
ratives, does  really,  but  not  willingly,  concede  a  great  foundation  truth,  and 
only  shows  a  sheer  misunderstanding  or  misconstruction  of  the  reality.  It  ad- 
mits a  harmony  between  the  Old  Testament  and  the  New — shows,  on  its  own 
concession,  the  agreement  with  undent  revelations — and  only  tries  to  turn  into 

1* 


vi  THE  FOUR  EVANGELISTS,  INSPIRATION,  &c. 

fable,  what  is  proyed  to  be  historical  fact — only  tries  to  make  merely  poetic, 
what  is  really  prophetic — tries  to  pass  off  for  rude  mythology,  what  is  true  the- 
ology and  Christology — tries  to  construe  into  myth,  what  is  the  pith  of  the 
Scripture  and  of  all  history. 

But  the  Word  of  God  does  not  force  men  to  believe  its  record.  It  allows  a 
possibility  of  doubt  to  the  unbelieving.  And  so,  it  constantly  puts  religious 
principle  to  the  test;  as  the  same  record  may  be  received  or  rejected,  according 
to  the  heart  of  the  believer. 

That  criticism,  which  handles  the  Scripture  as  any  other  book,  pursuing  its 
investigations  only  as  a  science,  and  apart  from  any  practical  use,  must  be  bewil- 
dered in  vain  speculations,  having  no  regulator;  must  make  shipwreck  of  faith, 
having  no  pole-star.  This  is  the  key  to  that  Infidel  criticism,  which  is  "learn- 
ed" without  being  "taught  of  God,"  and  which  seeks  to  open  the  treasures  of 
divine  truth  to  men  without  regard  to  their  great  end,  men's  salvation. 
"Where  is  the  wise?"  The  "wise  men"  must  have  an  eye  to  the  Star  of 
Bethlehem,  and  must  worship  at  the  Manger,  opening  at  the  Infant's  feet  their 
richest  treasures.  "Then  shall  ye  know,  if  ye  follow  on  to  know  the  Lord." 
"If  any  man  is  willing  to  do  my  will,  he  shall  know  of  the  doctrine." 

But  how  is  the  variety  in  these  Gospel  narratives  to  be  reconciled  with 
their  plenary  inspiration?  "All  Scripture  is  given  by  inspiration  of  God — and 
holy  men  of  God  spake  as  they  were  moved  by  the  Holy  Ghost."  The  men  were 
inspired,  and  the  Scriptures  are  inspired,  as  the  result  of  this  peculiar  divine 
agency  dictating  the  Word.  It  was  important  that  the  several  narratives  shoidd 
bear  the  stamp  of  their  respective  authors,  else  what  need  of  four  testimo- 
nies ?  One  statement — engraved  by  the  Divine  Finger,  as  the  law  at  Sinai, — 
would  have  sufficed.  It  was  necessary  that  these  writings  bear  the  individ- 
ual characteristics  of  their  authors,  the  same  as  though  independently  penned 
by  them,  in  order  that  the  marks  of  genuineness  might  be  found  upon  them. 
This,  accordingly,  we  have:  so  that  modern  Infidelity  is  baffled  in  all  attempts 
to  show  that  these  are  not  the  writings  of  the  authors,  as  respectively  claimed. 

Is  it  not  plain,  then,  that  the  great  problem  of  inspiration  was,  to  employ 
human  agency  in  perfect  consistency  with  all  the  laws  of  mind :  so  to  dictate 
the  word,  as  that  it  should  be  run  in  the  mould  of  each  mental  constitution  ? 
This  was  the  prerogative  of  the  Divine  Spirit.  Men  speculate  and  debate  about 
the  mode  of  this,  forgetting  that  they  cannot  expect  to  explore  so  divine  and 
perfect  an  operation.  And  if  they  know  not  how  their  own  spirit  acts  upon 
the  body,  except  from  the  results,  how  else  shall  they  claim  to  know  of  God's 
wondrous  operation,  in  inspiring  men  to  write  his  own  word  ?  We  only  know 
that  it  is  most  perfectly  God's,  and  most  perfectly  man's.  The  two  natures 
are  in  each  personal  work,  without  confusion  or  collision.  And  as  it  is  God's 
prerogative  to  work  so  upon  the  human  heart  in  his  effectual  grace,  as  to  re- 
generate the  whole  nature  without  conflict  with  the  free  mental  operations — 
and  most  perfectly  to  use  free  agents  in  all  his  providence,  without  destroying 
their  individuality,  or  their  free  agency;  what  is  to  conflict  with  this  higher 
use,  in  the  great  work  of  inspiration  ? 

If  these  four  records  had  shown  no  such  discrepancies  as  we  find,  they 
■would  have  seemed  to  be  copied  one  from  another,  and  would  have  lost  all  the 
weight  of  different  witnesses.  This  would  have  destroyed  their  interest.  God 
did  not  please  so  to  dictate  the  Gospel  history  as,  in  employing  four  narra- 
tors, to  preserve  a  verbal  uniformity,  or  in  any  way  to  mar  the  force  of  inde- 
pendent testimonies.  As  we  have  them,  they  show  no  differences  but  such 
as  would  naturally  occur  in  the  statements  of  those  who  viewed  the  history 
from  such  different  points — had  such  different  habits  of  thought,  tastes  and 
aims,  and  such  different  objects.  The  Spirit,  as  was  promised,  "brought  all 
things  to  their  remembrance  which  Christ  had  said  unto  them,"  and  whatever 


THE  FOUR  EVANGELISTS,  INSPIRATION,  &c.  vn 

else  each  was  to  record.  And  when  so  recalled,  it  remained  to  be  expressed  by 
each,  clothed  in  his  own  language,  after  his  own  style,  and  yet  perfectly  dic- 
tated by  the  Holy  Ghost.  So  we  have  a  fourfold  Gospel— from  God,  through 
men,  to  mankind. — This  will  open  to  view  the  true  idea  of  a  '•'■Harmony  of  the 
Gospels."  It  is  well  known  that  the  Evangelists  have  given  only  a  selection  of 
facts  and  discourses  in  the  life  of  our  Lord.  It  is  not  known,  nor  can  it  be, 
how  far  the  similar  narratives  of  different  Evangelists  may  refer  to  the  same 
thing.  It  is  only  a  substantial  harmonizing,  then,  that  can  be  secured.  Dis- 
crepancies may  exist,  without  impeaching  the  record.  And,  doubtless,  if  we 
had  full  light,  and  could  know  all  the  facts  and  circumstances,  a  most  perfect 
harmony  could  be  arrived  at.  With  a  recent  critic,  "we  are  willing  to  believe 
that  it  will  be  one  of  our  delightful  employments,  hereafter,  to  trace  the  true 
Harmony  of  the  Holy  Gospels,  under  His  teaching  of  whom  they  are  the 
record." 

And  as  God,  the  Holy  Spirit,  had  an  object  in  thus  giving  to  the  world  the 
precious  Gospel  through  four  independent  witnesses,  so,  we  must  suppose,  he 
had  an  object  in  the  very  form,  mode,  and  order,  of  the  respective  narratives. 
Omissions  that  we  notice  in  any  one  of  the  four,  are  not  to  be  ascribed  to  their 
ignorance  of  the  facts,  but  rather  to  the  divine  plan.  Verbal  agreements  which 
are  observed,  do  not  prove  that  they  consulted  each  other's  narratives.  The 
verbal  differences  abundantly  show  that  they  did  not.  But  if  they  did — which 
cannot  be  shown — it  would  be  nothing  against  the  plenary  inspiration  under 
which  they  acted.  They  may  even  have  had  recourse  to  documents,  as  in  the 
genealogies  of  our  Lord ;  and  yet,  it  was  under  the  divine  inspiration  that  they 
were  taught  what  record  to  use,  and  what  part  to  omit, — and  in  this  the  inspi- 
ration was  as  much  needed  as  in  any  portion  of  the  narrative. 

The  verbal  agreements  of  the  first  three  Gospels  in  many  passages,  have  been 
explained  (as  by  Alford)  on  the  following  theory.  That  the  Apostles  were  ap- 
pointed as  official  witnesses  of  the  life  and  acts  and  sayings  of  our  Lord.  This 
was  their  special  commission.  Accordingly,  they  preached  abroad  such  a  di- 
vinely authorized  testimony,  which  soon  circulated  in  the  form  of  an  oral  nar- 
rative, and  became  familiar  among  the  people.  Many  of  these  narratives  actu- 
ally took  a  stereotyped  form,  and  were  repeated  almost  word  for  word.  "This 
common  substratum  of  apostolic  teaching"  is  supposed  to  account  for  the  ver- 
bal agreements  of  the  first  three  Evangelists,  as  having  been  the  original  source 
of  the  common  facts  therein  narrated. — Proleg:  ch.  1,  $iii,  6. 

But,  the  Holy  Spirit,  in  accordance  with  the  view  already  given,  may  have 
used  this  means  as  best  agreeing  with  the  natural  course  of  things.  He  may 
have  chosen,  to  a  certain  extent,  by  this  means,  to  "call  all  things  to  their  re- 
membrance." There  is  no  more  objection  to  his  use  of  this  means,  than  to  his 
use  of  any  means,  even  of  human  narrators.  But  we  claim  that  here,  in  the 
use  of  means,  the  plenary  inspiration  was  as  requisite  as  elsewhere,  and  that 
such  an  employment  of  familiar  words  could  no  more  dispense  with  inspiration 
than  the  narrative  of  familiar  things.  Yet,  here  our  modern  critics  too  much 
let  go  their  hold  upon  the  divine  inspiration,  and  lose  themselves  in  the  human 
work.  They  leave  out  of  view  the  inspiration,  wherever  they  can  see  no  spe- 
cial need.  Hence  the  false  theories  that  are  afloat.  Let  it  be  understood,  that 
though  modern  infidehty,  among  critics,  has  tried  to  invalidate  the  Gospel  tes- 
timony by  showing  diversities  of  statement,  there  is  no  diversity  which  cannot 
be  harmonized  without  violence ;  while  the  wonderful  agreement,  in  such  a  his- 
tory, of  four  witnesses  who  could  not  have  seen  each  other's  narratives,  can  be 
explained  only  by  such  a  unity  of  source  as  the  Holy  Spirit's  inspiration  would 
give:  and  these  differences  of  narration  are  such  as  rather  confirm  than  dis- 
prove the  testimony — because  it  is  plainly  the  testimony  of  four  witnesses,  in- 
dependent of  each  other. 


rui  THE  FOUR  EVANGELISTS,  INSPIRATION,  &c. 

The  present  aim  of  Infidel  criticism  is  not  to  prove  the  Bible  a  forgery,  hu4 
to  undermine  its  claims;  to  bring  its  inspiration  down  to  the  level  of  common 
pious  writings;  even  to  show  that  it  was  only  an  inspiration  of  the  writers,  not 
of  the  writings,  though  it  is  distinctly  declared  that  "all  Scripture  is  given  by 
inspiration  of  God."  Such  critics  forget  the  great  original  need  of  a  revela- 
tion from  God  to  man,  as  a  declaration  of  the  divine  will,  and  a  revelation  oi 
the  only  and  sufficient  rule  of  faith  and  practice.  There  is  no  middle  course. 
If  the  Bible  be  at  all  what  it  claims  to  be,  it  must  be  an  authoritative  exposi- 
tion of  God's  will  to  man.  Whatever  denies  to  k  this  special  claim,  would 
destroy  it  altogether,  and  leave  mankind,  in  this  day  of  false  teachings  and 
pretended  revelations,  without  chart  or  compass,  on  a  dark  and  stormy  sea. 
Such  an  Infidel  criticism  as  denies  the  infallibility  of  God's  word,  plays  into 
the  hands  of  that  false  Church  that  claims  infallibility.  The  absolute  au- 
thority of  the  Bible  is  alike  the  foundation  and  the  safety  of  true  religion. 

"Exary  word  of  God  is  pure."  (Ps.  30:  oj.  "Add  thou  not  to  his  words, 
lest  he  reprove  thee  and  thou  be  found  a  liar."  (Prov.  30:  6).  "The  Spirit 
of  the  Lord  spake  by  me,  and  his  word  is  in  my  tongue."  (2  Sam.  23 :  2).  "  The 
Holy  Ghost  spake  by  the  mouth  of  David."  (Acts  1:  16).  "God  hath  spoken 
by  the  mouth  of  all  his  holy  prophets  since  the  world  began."  (Acts  3:  21). 
"Holy  men  of  God  spake  as  they  were  moved  by  the  Holy  Ghost."  (2 Pet.  1: 
21).  "Which  things  also  we  speak,  not  in  the  words  which  man's  wisdom 
teacheth,  but  which  the  Holy  Ghost  teacheth."  (1  Cor.  2:  13).  "Not  as  the 
word  of  man,  but,  as  it  is  in  truth,  the  word  of  God."  (1  Thess.  2:  13). 

Though  there  is  evidence,  internal  and  external,  that  Mark  reported  Peter's 
preaching,  and  that  Luke  reported  Paul's,  and  that  hence,  both  these  Go- pel 
narratives  have  apostolical  authority — yet,  beyond  this,  we  receive  them  as 
" given  by  inspiration  of  God,"  through  Mark  and  Luke;  in  use,  however,  of 
such  sources  as  the  Holy  Ghost  hath  pleased;  dividing  to  the  Evangelists,  sev- 
erally, as  He  willed.  (1  Cor.  12:  11.)  In  such  light,  of  course  we  are  not  (as 
Alford  and  others)  puzzling  ourselves  for  the  reports  and  human  sources 
whence  each  narrative  was  derived;  nor  querying  how  single  incidents,  not 
personally  known  to  the  Apostles,  could  have  been  communicated  to  them. 
The  promise  of  the  Holy  Ghost  was,  to  lead  them  into  all  truth. 

Thus,  also,  we  are  to  understand  the  citations  in  the  New  Testament  from 
the  Old  Testament.  The  Holy  Spirit  who  inspired  the  New  Testament  writers, 
caused  them  to  understand  the  Scriptures  of  the  Cld  Testament  in  their  spirit- 
uality, or  so  to  treat  them.  "Until  the  Old  Testament  life  is  understood  as  a 
whole,  penetrated  by  the  same  Spirit  that  prevails  in  the  New  Testament, — by 
whom  the  figures  fulfilled  in  the  latter,  were  indited  in  the  former, — the  use  of  the 
Old  Testament  passages  in  the  New  Testament  will  always  remain  obscure." 
Olshausen,  on  John  2:17. 


NOTE. 

The  system  of  Notation  adopted  in  connexion  with  the  Harmony,  as  intro- 
duced into  the  Notes,  has  found  great  favor.  The  plan  of  the  Chronological 
New  Testament,  since  issued  in  England,  is  not  so  complete,  as  it  merely  num- 
bers the  respective  sections.  In  our  first  volume,  on  Matthew,  we  aimed,  in  a 
method  not  before  attempted,  to  keep  up  the  thread  of  the  history,  by  present- 
ing the  harmony  to  riew  with  the  comment,  where  it  properly  belongs:  and  in 
this  volume,  we  retain  the  Notation,  as  giving  the  order  of  the  events  and  show- 
ing the  parallel  passages  in  tabular  form,  throughout;  from  the  "Synopsis"  in 
front  of  the  "Notes  on  Matthew." 


INTRODUCTION 


TO     THE 


GOSPEL   ACCORDING   TO    MARK. 


THE  AUTHOR,  &c. 

That  this  Gospel  narrative  was  written  by  Mark,  whose  name  it  bears,  has 
not  been  called  in  question,  till  very  lately  by  certain  German  critics.  The 
questions  raised  are  so  shallow,  as  only  to  confirm  the  truth.  One  of  the 
doubters  (Meyer)  has  retracted  his  objections.  The  proof  of  Mark's  author- 
ship is  abundant.  There  seems,  indeed,  no  other  accounting  for  the  fact  of  its 
always  having  been  ascribed  to  him,  as  he  was  not  otherwise  so  prominent  in 
the  Apostolic  Church. 

It  has  been  generally  held,  that  he  is  the  same  person  who  is  spoken  of  as 
"John  whose  surname  is  Mark,"  (see  Acts  12:  12,  25.  15:  37).  He  is  also 
called  John,  ch.  13:  5,  13,  and  Mark  in  ch.  15:  39.  This  is  explained,  from 
the  fact  that  it  was  customary  for  the  Jews  who  mingled  with  the  Greeks  and 
Romans  to  take  Roman  names.  Hence  came  the  name  Mark,  which  soon  was 
more  commonly  used  than  the  Hebrew,  John.  See  Col.  4:  10.  2  Tim.  4: 11. 
Phil.  27.  So  we  have  Lebbeus,  surnamed  Thaddeus,  and  Joses,  surnamed 
Barnabas ;  but  both  currently  known  by  the  latter,  or  surname,  as  Mark. 

This  Mark  was  a  resident  of  Jerusalem.  His  mother's  name  was  Mary. 
She  was  sister  to  the  Apostle  Barnabas,  (Col.  4:  10.)  and  in  her  house  the  dis- 
ciples were  wont  to  assemble.  (Acts  12:  12).  We  find  Peter,  on  his  release 
from  prison,  going  to  this  house  as  though  familiar  there.  And  this  fact  would 
go  to  confirm  the  common  belief  that  John  Mark,  the  son  of  this  Mary,  and 
the  relative  of  Barnabas,  was  the  same  spoken  of  as  the  companion  and  friend 
of  Peter. 

But  since  this  John  Mark  was  the  missionary  co-laborer  of  Paul,  it  has  been 
judged  by  some  that  he  was  not  the  same  as  the  associate  of  Peter,  since  these 
Apostles,  Peter  and  Paul,  had  such  different  commissions — one  to  the  Jews  and 
the  other  to  the  Gentiles.  Accordingly,  it  has  been  conjectured  (see  Da  Costa) 
that  Mark  the  Evangelist  was  a  Gentile  and  a  Roman.  This  is  inferred  from 
his  remarkable  reference  to  the  Roman  watches  (ch.  13:  33-37)  into  which  the 
night  was  divided.  Da  Costa  further  contends  that  this  Evangelist  Mark  was 
a  Gentile  and  not  a  Jew,  from  his  use  of  Latin  terms,  not  only  such  as  had  a 
usage  enforced  by  the  Romans,  but  otherwise,  as  if  by  established  habit.  He 
argues  further  from  the  explanation  which  he  gives  of  Jewish  customs,  as  one 
who  observed  them  from  without.  (See  ch.  7:  1-5).  In  the  expression,  "For 
the  Pharisees  and  all  the  Jews,"  (v.  3,)  this  critic  finds  evidence  that  Mark 
spoke  to  Gentiles  as  himself  a  Gentile,  and  speaking  of  another  nation. 

Mark  is  spoken  of  as  the  son  of  Peter,  (1  Pet.  5:  13,)  and  the  connexion 
seems  to  import  that  it  was  as  a  spiritual  son,  or  convert  to  Christianity,  that 


x  INTRODUCTION. 

he  was  so  called.  If  he  be  the  same  as  John  Mark,  it  is  not  unlikely  that  after 
Paul  had  quitted  the  scene,  Mark  should  have  united  himself  to  Peter,  with 
whom  he  had  been  on  friendly  terms  at  an  early  period  of  his  life. 

He  was  associated  with  Paul  and  Barnabas  on  their  first  missionary  journey, 
as  an  assistant.  (Acts  12:  25.  13:  5.  At  Pamphylia,  Mark  left  them  and  re- 
turned to  Jerusalem,  whence  they  had  set  out.  (Acts  13: 13.)  For  this  reason 
Paul  refused  to  take  him  on  his  second  journey  (Acts  15 :  37) ;  and  so  Barna- 
bas took  him  and  sailed  to  Cyprus ;  Mark  being  thus  the  occasion  of  a  breach 
between  Paul  and  Barnabas.  He  was,  however,  subsequently  sent  for  by  Paul, 
as  though  reconciled,  and  was  with  him  during  his  first  captivity  at  Rome. 
(Col.  4:  10.  Phile.  27.)  The  passage  in  Colossians  intimates  that  he  was  about 
to  go  a  journey  for  Paul  to  Colosse.  It  was  after  all  this  that  Mark  is  found 
with  Peter.  (1  Pet.  5:  13.) 

Ancient  testimony  agrees  that  he  sustained  some  special  relation  to  Peter  in 
writing  this  Gospel  narrative.  As  Mark  was  not  an  Apostle,  we  may  under- 
stand this  as  indicating  the  apostolic  testimony,  which  he  specially  followed, 
but  which,  as  we  have  seen,  could  be  no  bar  to  the  plenary  inspiration  of  the 
narrative,  as  this  could  not  at  all  supersede  the  necessity  of  inspiration. 
Though  neither  Mark  nor  Luke  were  Apostles,  their  Gospel  narratives  have 
always  been  received  in  the  church  as  of  equal  authority  with  the  other  two. 
They  were  written  and  circulated  under  the  eye  of  the  Apostles,  at  least  of 
Paul  and  Peter  and  John,  and  with  their  express  approbation :  whereas  they 
would  doubtless  have  exposed  them,  if  they  had  had  no  good  claim  to  inspira- 
tion. Mark  is  spoken  of  by  very  early  writers  as  being  "the  interpreter"  of 
Peter — that  is,  probably,  his  secretary,  or  reporter,  as  having  committed  to 
writing  what  the  Apostle  preached  and  taught  of  the  Gospel  history,  and  as 
embodying  it  in  another  language— -the  Greek — while  Peter  preached  probably 
in  the  Syro-Chaldaic,  or  language  of  the  country.  He  was  with  that  Apostle 
in  Babylon  when  his  first  epistle  was  written.   (1  Pet.  5:  13.) 

The  theory  of  the  recent  Dutch  commentator,  Da  Costa  of  Amsterdam,  is 
worthy  of  consideration.  He  finds  in  Mark's  writing,  the  Western  and  Roman 
element,  in  distinction  from  the  Israelitic,  Eastern  element  in  Matthew.  He 
finds  also,  in  some  of  the  terms  which  he  uses,  and  in  his  general  style,  the 
evidence  of  his  military  vocation.  He  conjectures  that  Mark  is  the  "devout 
soldier"  sent  by  Cornelius  to  Peter,  to  invite  the  Gospel  to  the  Gentiles  (Acts 
10:  7) — that  he  then  became  a  convert,  and  so  was  most  appropriately  called  the 
son  of  Peter,  in  the  faith,  as  Timothy  was  the  son  of  Paul — and  that  thus  "the 
author  of  the  first  Gospel  that  was  addressed  to  the  Gentiles,  was  himself  one  of  the 
first  among  the  Gentiles  to  receive  the  Holy  Ghost." 

"But,"  says  Calvin,  "on  this  subject,  we  need  not  give  ourselves  much  trou- 
ble, provided  only  we  believe  that  he  is  a  properly  qualified  and  divinely  ap- 
pointed witness,  who  committed  nothing  to  writing  but  as  the  Holy  Spirit 
directed  him  and  guided  his  pen."     Vol.  1 :  p.  xxxviii. 

THE  TIME  AND  PLACE. 

From  the  accounts  of  Irenseus  and  Clement,  we  infer  that  this  Gospel  narra- 
tive was  written  after  the  Apostles  had  left  Judea,  and  towards  the  close  of 
their  ministry.  The  most  probable  date  is  A.  D.  04;  about  the  same  as  the 
Gospel  by  Matthew.  The  strong  testimony  is  that  it  was  written  at  Rome. 
There  is  no  proof  that  Peter  was  present  at  the  time ;  the  language  of  John 
the  Presbyter  implies  that  it  was  in  Peter's  absence,  for  he  is  said  to  have  writ- 
ten it  "as  he  remembered."  This  important  witness,  who  was  an  immediate 
disciple  of  our  Lord  on  earth,  says  of  Mark  that  "he  erred  in  nothing."  Ro- 
manists have  asserted  that  this  Gospel  was  written  in  Latin,  but  they  were 


INTRODUCTION.  xi 

refuted  by  the  learned  Simon,  one  of  their  own  church.  They  afterwards  an- 
nounced that  the  Latin  original  was  still  preserved  in  the  library  of  St.  Mark's 
at  Venice !     But  this  was  found  to  be  a  fable. 

Early  tradition  makes  Mark  to  have  finished  his  labors  at  Alexandria.  The 
Romish  Cathedral  of  St.  Mark's  at  Venice  claims  to  have  his  bones.  The  Ro- 
mish legend  is,  that  his  remains  were  smuggled  through  the  Custom  House  at 
Alexandria,  for  the  Cathedral,  by  being  covered  carefully  vdikpork!  And  over 
the  right  door  of  the  Cathedral  we  saw  a  representation  of  this  ridiculous  story, 
carved  in  stone ! 

THE  OBJECT,  METHOD,  &c. 

This  Evangelist,  who  writes  more  as  a  biographer  than  as  a  historian,  passes 
at  once  to  the  ministry  of  John  the  Baptist,  omitting  all  account  of  the  birth 
and  childhood  of  our  Lord,  as  comprised  in  the  first  two  chapters  of  Matthew 
and  Luke,  and  covered  by  Part  I.  of  the  Harmony.  While  Matthew  sets  forth 
Jesus  as  the  Christ,  the  promised  Messiah,  Mark's  object  is  to  make  him  known 
as  the  God  Man.  (See  ch.  1:  1.)  Hence  he  dwells  chiefly  on  the  events  of 
his  official  life ;  while  he  exhibits  him  every  where  also  in  his  human  charac- 
teristics. His  aim  is  brevity.  His  statements  are  concise.  His  descriptions 
are  vivid.  He  has  followed  generally  the  chronological  order  of  the  events,  so 
that  his  narrative  makes  a  skeleton  of  the  received  Harmony,  with  one  or  two 
slight  exceptions. 

He  has  usually  given  the  miracles  and  parables  of  our  Lord,  and  the  promi- 
nent events  of  the  history ;  while  he  has  omitted  the  Sermon  on  the  Mount  and 
tho  Mission  of  the  Seventy — which  last  is  given  by  John  only. 

While  Matthew  speaks  of  our  Lord  as  "the  Son  of  David,"  Mark  introduces 
him  as  "the  Son  of  God."  Ch.  1 :  1.  Yet  throughout  he  gives  us  lively  pictures 
of  his  humanity.  That  Mark  wrote  for  Gentile  converts,  is  to  be  inferred  from 
the  facts  that  he  omits  the  genealogies  of  our  Lord,  interprets  the  Hebrew 
terms,  explains  the  Jewish  customs,  omits  citations  from  the  Old  Testament, 
except  in  reporting  our  Lord's  discourses  commonly,  and  in  these  respects  dif- 
fers remarkably  from  Matthew  who  wrote  for  Jewish  believers.  It  is  to  be 
remembered  that  Rome  was  then  the  great  metropolis  of  the  world — the  com- 
mon centre  of  all  civilized  nations. 

He  refers  to  persons  living  in  Rome,  and  known  to  the  Roman  Christians,  as, 
the  sons  of  Simon  the  Cyrenean.  See  ch.  15:  21.  This  shows  a  consciousness 
of  the  truth  of  his  narrative.  See  Rom.  16:  13.  His  agreement  with  Matthew 
is  remarkable.  Excepting  only  in  some  thirty  verses,  he  has  narrated  nothing 
not  given  by  Matthew.  This  has  led  some  to  suppose  that  he  must  have  copied 
from  that  Evangelist.  But  the  verbal  variations  are  such  as  to  forbid  this,  and 
to  show  the  abundant  marks  of  an  independent  narrative. 

We  have  more  Gospel  narratives  than  one,  because  one  view  of  the  life  and 
sayings  of  our  blessed  Lord  would  not  be  sufficient.  Such  a  life  as  this,  such 
a  sacred  history,  revealing  our  salvation,  was  worthy  to  be  given  us  from  these 
four  different  points  of  view.  Hence  the  first  Evangelist  preaches  Jesus  Christ 
as  Prophet  and  King.  The  second  preaches  him  as  the  God  Man.  The  third 
preaches  him  as  Sovereign,  Priest,  and  King.  And  the  fourth  preaches  him  as 
the  only-begotten  and  equal  Son  of  God,  who  was  God.  Here  too  we  have  the 
words  of  Christ  given  to  us  by  the  Holy  Spirit.  And  as  the  Word  of  God  is  a 
living  word,  so  it  developes  itself  here.  In  Matthew,  the  oral  preaching  passes 
into  a  first  written  recital.  In  Mark,  it  becomes  a  description.  In  Luke,  it 
dikes  the  shape  of  a  formal,  historical  narrative.  In  John,  it  becomes  a  Sci- 
ence— a  God-glorifying  Theology.     See  Da  Costa's  Four  Witnesses,  p.  3-8. 


xii  INTRODUCTION. 

There  is  also,  throughout,  the  ample  proof  that  the  Holy  Spirit  has  given  us 
these  records  of  our  Saviour's  life  with  a  kind  regard  to  the  future  necessities 
of  the  Church.  While  this  Gospel  narrative  contains  so  little  that  is  not  found 
substantially  in  Matthew  and  Luke,  it  is  so  far  from  being  a  barren  duplicate 
of  them,  that  it  has,  throughout,  the  freshness  of  its  living  source.  And  the 
believing  student  finds  it  "as  precious  to  him  as  any  of  the  others — serving  an 
end  and  filling  a  void  which  could  not  without  spiritual  detriment  be  left  un- 
cared  for."    See  Alford's  Prolegomena,  pp.  34,  36. 


"A.  D."  at  the  top  of  the  page,  indicates  the  year  of  our  Lord's  age,  not  the 
year  of  the  Christian  era,  which  dates  four  years  earlier. 


THE  GOSPEL  ACCORDING  TO  MARK. 


CHAPTER  I. 

THE  beginning  of  the  gospel  of 
Jesus  Christ,  thea  Son  of  God; 
2  As  it  is  written  in  the  prophets, 


CHAPTER  I. 

The  object  of  this  Evangelist  is,  to 
set  forth  the  Gospel  of  our  Lord  in  His 
official  Life  and  Ministry.    According- 
ly, he  begins  with  such  a  notice  of  John 
the  Baptist,  as  shall  introduce  the  nar- 
rative of  our  Saviour's  Baptism. 
Sections  1  to  13  of  the  Gospel  history  are 
of  "Events  connected  with  the  birth  and 
childhood  of  our  Lord;"  covering  about 
thirteen  and  a  half  years,  and  forming 
Part  I.  of  the  Harmony.     See  "Sy- 
nopsis of  the  Harmony,"  in  front  of 
"Notes  on  Matthew." 

PART  II. 

Announcement   and   Introduction 
of  our  Lord's  Public  Ministry. 

Time,  about  one  year. 

\  14.     The   Ministry   of   John   the 
Baptist. — The  Desert.     Jordan. 


Matt.        I       Mark. 

!.  1-12.     1.  1-8. 


Luke. 

\.  1-18. 


1.  The  beginning.  The  brevity  and 
fulness  of  this  sentence  would  give  it 
the  appearance  of  a  title  to  the  Gospel 
narrative.  Yet  in  its  connexion  with 
v.  2  it  may  be  understood  as  announc- 
ing the  Gospel  of  Christ,  and  as  declar- 
ing that  its  introduction  was  according 
to  the  Old  Testament  Scripture,  by  the 
heralding  of  John  the  Baptist.  This 
would  then  agree  with  the  passage  in 
Luke  16:  16;  "The  law  and  the  pro- 
phets were  until  John,  since  that  time 
the  kingdom  of  God  is  preached." 
^[  The  Gospel.  It  is  the  Gospel,  or  mes- 
sage of  glad  tidings,  that  Mark  an- 
nounces so  pointedly  and  earnestly,  as 
though  he  had  said,  "Behold!  I  de- 
clare to  you  the  glorious  Gospel,  which 


bBehold;  I  send  my  messenger  be- 
fore thy  face,  which  shall  prepare 
thy  way  before  thee. 
3  Thec  voice  of  one  crying  in  the 

5  Mai.  3.1.    clsa.  40.30. 


is  not  mine,  nor  from  me,  but  the  Gos- 
pel of  Jesus  Christ  as  its  Author  and 
Subject :  and  he  is  the  Son,  not  of  Da- 
vid only,  nor  of  Joseph  chiefly,  but  of 
God!"  God  now  speaks  unto  us  by  his 
Son  (Heb.  1:  1).  The  Son  witnesses 
of  himself,  (see  v.  14).  This  name 
"Gospel,"  or  evangel  (Greek),  is 
the  term  applied  by  Mark  to  the 
history  which  contains  the  glad  ti- 
dings of  salvation  by  a  Redeemer. 
^  Jesus  Christ  the  Son  of  God.  Acts 
17:  22.  This  is  the  full  title  of  our 
Lord,  and  not  without  design.  The 
Evangelist  is  about  to  give  his  biogra- 
phy, so  far  as  his  official  life  and  min- 
istry are  concerned.  It  is  the  Gospel 
of  this  glorious  personage,  not  of  him- 
self nor  of  John.  "He  was  not  that 
light,  but  was  sent  to  bear  witness  of 
that  light."  He  would  set  forth  this 
adorable  Saviour  as  "the  Son  of  God," 
and  also  as  perfect  Man.  "Jesus"  is 
the  official  title  for  "Saviour,"  (Matt. 
1 :  21).  "Christ"  is  the  Greek  title  for 
"Anointed,"  as  the  term  Messiah,  in 
the  Hebrew.  And  "the  Son  of  God" 
is  the  title,  not  only  of  his  Divinity  but 
of  his  Divine  Sonship — the  Second  Per- 
son in  the  glorious  Trinity.  This  is  to 
be  distinguished  from  the  title  used  by 
Matthew,  "Son  of  David,"  and  also 
from  the  title  "Son  of  Man,"  as  exhib- 
iting his  perfect  humanity. 

2.  As  it  is  written.  This  declares 
John  as  having  come  according  to  the 
Old  Testament  Scriptures,  and  as  be- 
ing the  forerunner  who  was  to  come. 
^  The  Prophets.  His  preparatory  work 
is  here  given,  as  in  accordance  with  the 
prophet  Malachi  (ch.  3:  1)  who  is  not 
quoted  by  Matthew  or  Luke,  and  with 
the  prophet  Isaiah,  ch.  40:  3.  See  note 
Matthew  3 :  3.     John's  work  is  well 


14 


MARK. 


[A.  D.  28. 


wilderness,  Prepare  ye  the  way  of 
the  Lord,  make  his  paths  straight. 
4  John*  did  baptize  in  the  wil- 
derness, and  preach  the  baptism  of 
b  repentance,  for  the  remission6  of 
sins. 

a  Matt.  3.1.      Lu.  3.3.     Jno.  3.23.     I  or,  unto, 
c  Acts  22.10. 

expressed  in  the  language  of  Zacharias 
the  father  of  John  (see  Luke  1 :  76  &c), 
"And  he  shall  be  called  the  Prophet  of 
the  Highest."  \My  messenger.  This 
means,  that  John  was  the  messen- 
ger of  whom  Malachi  spoke.  It  was 
the  office  of  a  messenger  to  pro- 
claim the  decrees  of  a  king  to  dis- 
tant provinces.  1  Sam.  11  :  7.  2 
Chron.  36:  22.  Amos  4:  5.  Christ  is 
called  "the  Messenger  of  the  Cove- 
nant" (Mai.  3 :  1),  for  he  came  from 
Heaven  to  publish  the  will  of  God  as 
to  the  covenant  of  grace.  John  was  a 
herald  to  make  proclamation  of  Christ 
and  his  kingdom.  The  Greek  word 
here  for  "Messenger"  is  "Angel." 

3.  The  voice.  This  is  a  quotation 
from  Isaiah.  The  meaning  is,  that 
John  is  he  whose  voice  the  prophet 
overheard  (Isa.  40:  3)  and  described  in 
these  words.  And  John  said  of  him- 
self, "I  am  the  voice  of  one  "  &c.  John 
1 :  23.  \  The  wilderness.  That  is,  a 
rough,  wild,  and  thinly  populated 
district,  yet  having  scattered  pas- 
tures, (see  Matt.  3:1)  referring  here 
to  the  wilderness  of  Judea  or  "the 
country  around  Jordan."  Luke  3:3. 
^  Prepare  ye.  This  was  John's  voice, 
according  to  his  office.  He  called 
upon  the  people  to  make  ready  for 
Christ's  coming,  after  him, — to  re- 
move obstacles  out  of  the  way — to 
be  ready  to  receive  him — and  to  aban- 
don their  false  notions  of  his  king- 
dom. 

4.  Did  baptize.  He  made  use  of  bap- 
tism as  it  was  not  unknown  to  the 
Jews.  Proselytes  to  the  Jewish  reli- 
gion wero  baptized.  Two  other  rites — 
circumcision  and  oblation — were  also 
performed,  and  the  whole  families  of 
proselytes,  including  infants,  were  bap- 
tized     This  indeed  w  raid  naturally  be 


5  And  there  went  out  unto  him 
all  the  land  of  Judea,  and  they  of 
Jerusalem,  and  were  all  baptized  of 
him  in  the  river  of  Jordan,  confess- 
ing d  their  sins. 

6  And  John  was   clothed  with 


dLe.  26.  40-42. 


the  case,  according  to  the  legal  prac- 
tice, of  cleansing  after  uncleanness. 
His  baptism  probably  resembled  that 
of  proselytes — was  an  outward  mark 
of  profession,  a  symbol  of  repentance 
and  forgiveness,  though  the  latter  be- 
longed more  especially  to  Christ's  bap- 
tism. Yet  John's  baptism  was  of  a 
deeper  meaning  than  any  thing  previ- 
ously in  use,  and  formed  an  important 
part  of  his  divinely  appointed  office. 

There  were  hints  of  this  rite,  in  the 
prophets,  as  belonging  to  the  New  Tes- 
tament. Eze.  36:  25.  Zech.  13.  Mai.  3. 
^[  The  baptism  of  repentance  for  the  re- 
mission of  sins.  John's  work  was  the 
baptism  of  repentance ;  with  reference, 
however,  to  the  remission  through  Christ 
which  he  came  to  announce.  "Repent" 
was  his  cry:  yet  he  could  present  a 
gospel  motive — "for  the  kingdom  of 
heaven  is  at  hand."  His  mission  was 
in  accordance  with  the  office  of  the 
law,  by  which  is  the  knowledge  of  sin, 
(Horn.  3 :  20)  to  bring  men,  as  a  school- 
master, unto  Christ.  This  remission  is 
the  very  promise  of  the  new  covenant, 
as  distinguished  from  the  old.  See 
Heb.  8:  8-13.  This  remission  could 
be  only  by  the  shedding  of  Christ's 
blood,  "once  for  all,"  instead  of  the 
continual  offerings  of  the  old  covenant. 
Heb.  10:  3.  What  John  baptized  un- 
to, Christ  died  for,  as  he  showed  at  the 
institution  of  the  supper,  Matt.  26 :  28. 
And  of  this  repentance  in  view  of  a 
plan  of  grace,  this  baptism  was  the 
outward  sign,  or  visible  profession. 
See  notes  Matt.  3 :  2. 

5.  All  the  land.  The  people  of  the 
land.  1[  Confessing.  See  notes  on  Matt. 
3:  6. 

6.  See  note  on  Matt.  3:  4.  ^Camel's 
hair.  That  is,  raiment  woven  of  cam- 
el's hair.     We  found  it  used  by  the 


D.  30.] 


CHAP.  I. 


15 


camel's  hair,  and  with  a  girdle  of  a 
skin  about  his  loins;   and  he  did 
eat  locusts  a  and  wild  honey ; 
7  And  prea3hed,  saying,  There  b 

a  Le.  11.22.  Ps.  32.5.  Pr.  28.13.  1  Jno.  1.8-10.     6  Matt. 
3.11.  Jno.  1.27.  Acts  13.25. 


wandering  Arabs,  in  the  form  of  a 
loose  shawl  thrown  over  the  shoulders. 
We  saw  it  used  also,  by  the  Bedouins, 
for  tent  coverings.  It  is  a  firm  mate- 
rial, and  turns  the  rain.  A  rough  gar- 
ment became  this  John,  who  was  the 
Elijah  predicted  in  Malachi,  and  it  was 
the  prophet's  garment.  See  Zech.  13. 
Tf  Girdle  of  a  skin.  That  is,  of  leather. 
This  is  still  the  eastern  mode  of  dress. 
^[  Locusts.  See  Levit.  14:  22,  and  notes 
on  Matthew  Strabo  and  Pliny  speak 
of  locusts  as  eaten  in  Judea  in  their 
time.  They  are  still  used  for  food  in 
the  east.  We  add  an  account  of  the 
mode  of  cooking  and  preparing  them, 
in  the  great  Desert  of  Sahara. 

The  maimer  of  cooking  is  by  digging 
a  deep  hole  in  the  ground,  building  a 
fire  at  the  bottom,  and  filling  it  up  with 
wood.  After  it  is  heated  as  hot  as  is 
possible,  the  coals  and  embers  are  ta- 
ken out,  and  they  prepare  to  fill  the 
cavity  with  the  locusts,  confined  in  a 
large  bag.  A  sufficient  number  of  the 
natives  hold  the  bag  perpendicularly 
over  the  hole,  the  mouth  of  it  being 
near  the  surface  of  the  ground.  A 
number  stand  round  the  hole  with 
sticks.  The  mouth  of  the  bag  is  then 
opened,  and  it  is  shaken  with  great 
force,  the  locusts  falling  into  the  hot 
pit,  and  the  surrounding  natives  throw- 
ing sand  upon  them  to  prevent  them 
from  flying  off.  The  mouth  of  the  hole 
is  then  covered  with  sand,  and  another 
fire  built  upon  the  top  of  it.  In  this 
manner  they  cook  all  they  have  on 
hand,  and  dig  a  number  of  holes  suffi- 
cient to  accomplish  it,  each  containing 
about  five  bushels.  They  remain  in 
the  hole  until  they  become  sufficiently 
cooled  to  be  taken  out  with  the  hand. 
They  are  then  picked  out  and  thrown 
upon  tent-cloths  or  blankets,  and  re- 
main in  the  sun  to  dry,  where  they 
must  be  watched  with  the  utmost  care 
to  prevent  the  live  locusts  from  devour- 


cometh  one  mightier  than  I  after 
me,  the  latchet  of  whose  shoes  I 
am  not  worthy  to  stoop  down  and 
unloose. 


ing  them,  if  a  flight  happens  to  be 
passing  at  the  time.  When  they  are 
perfectly  dried,  which  is  not  done  short 
of  two  or  three  days,  they  are  slightly 
pounded,  and  pressed  into  bags  or  skins 
ready  for  transportation.  To  prepare 
them  to  eat,  they  are  pulverized  in 
mortars,  and  mixed  with  water  suffi- 
cient to  make  a  kind  of  dry  pudding. 
They  are,  however,  sometimes  eaten 
singly,  without  pulverizing,  by  break- 
ing off  the  head,  wings,  and  legs,  and 
swallowing  the  remaining  part.  In 
whatever  manner  they  are  eaten,  they 
are  nourishing  food. 

Locusts  are  cooked  in  various  ways : 
roasted,  boiled,  and  fried.  Sometimes 
they  are  ground  up  in  hand  mills,  or 
pounded  between  two  stones,  and  then 
mixed  with  flour,  and  made  into  cakes 
and  baked.  They  are  also  salted  and 
smoked,  and  packed  away  against  a 
time  of  scarcity.  It  is  said  they  taste 
very  much  like  fish,  and  are  particu- 
larly light,  delicate,  and  wholesome 
food.  They  are  carried  into  many  of 
the  towns  of  Africa  by  wagon  loads, 
as  we  bring  poultry  to  our  markets. 
^  Wild  honey.  Honey  made  by  wild 
bees  is  still  to  be  found  in  that  region. 
On  surfaces  exposed  to  the  sun,  we 
have  seen  thick  coatings  of  the  comb,  fil- 
ling crevices  and  containing  the  honey. 

7.  One  mightier.  Thus  he  announces 
the  Christ.  He  was  the^o  eoxofievog — 
"  he  that  tvas  to  come."  He  would  come 
immediately  "after  him."  He  was 
mightier — morejprevalent  and  efficient, 
who  must  increase  while  he  decreased. 
John  3  :  30,  ^Tlie  latchet.  Lightfoot 
shows,  most  conclusively,  that  it  was 
the  mark  of  a  slave  to  loose  the 
master's  shoe,  or  carry  the  necessary 
articles  for  him  to  the  bath.  This  shoe 
or  sandal  was  a  sole  of  leather  or 
wood,  bound  to  the  foot  by  strings 
crossing  it,  and  tied.  See  Figure  and 
notes  on  Matt.  3:11 


16 


MARK. 


[A.  D. 


8  I  indeed  have  baptized  you 
with  water :  but  he  shall  baptize  a 
you  with  the  Holy  Ghost. 

^f  9  And  it  came  to 
pass  in  those  days,  that  Jesus  came 
from  Nazareth  of  Galilee,  and  was 
baptized5  of  John  in  Jordan. 

10  And  straightway  coming  up 
out  of  the  water,  he  saw  the  hea- 

a  Joel  2.23.  Acts  1.5.  2.4.  10.45.21.15,16.  1  Cor.  12. 
13.    6  Matt.  3.13.  Lu.  3.21. 


8.  With  the  Holy  Ghost.  This  bapti- 
zing is  different  from  that  ''with  wa- 
ter," as  though  with  another  element. 
Instead  of  using  the  water  as  John  did, 
he  shall  use  the  Holy  Ghost,  which  the 
water  signified.  As  the  water  is  out- 
poured or  sprinkled,  so  the  sprinkling 
or  outpouring  of  the  Spirit  was  the 
distinctive  work  of  Christ.  Ministers 
can  apply  the  water  to  the  person,  but 
they  cannot  apply  the  Holy  Spirit  to 
the  soul.  We  find  here  an  argument 
for  the  mode  of  baptism.  See  notes  on 
Matthew. 

This  first  chapter  of  Mark  is  full  of 
various  testimonies  to  Christ,  from 
Heaven,  Earth,  and  Hell. 

§15.  The  Baptism  op  Jesus. 
The  Jordan. 

Matt.        I      Mark.       I        Luke.        I       John. 

3.  13-17. 1 1.  9-11. 1 3.  21-23.| 

9.  In  those  days.  This  general  phrase 
intimates  that  Mark  passes  over  many 
details,  to  proceed  with  the  official  his- 
tory of  our  Lord.  If  Nazareth  of  Gal- 
ilee. This  distinguishes  the  place  as 
being   in   "Galilee  of  the   Gentiles," 

;  where  the  great  light  was  to  spring 
up,  amidst  the  great  darkness.  See 
Matthew  4:  15,  16.  It  was  the  re- 
gion lying  farthest  from  Jerusalem 
and  Zion,  and  nearest  to  the  Gen- 
tiles. Nazareth  lies  about  six  miles 
W.  N.  W.  of  Mt.  Tabor.  Though  the 
site  is  beautiful,  we  found  the  houses 
low,  chiefly  of  two  stories,  and  the 
streets  most  filthy.  A  building  is 
shown  as  the  synagogue  in  which 
Christ  preached,  and  another  as  the 
shop  of  Joseph  the  carpenter.  ^  Was 
baptized.     This  was  a  mode  of  public 


vens x  opened,  and  the  Spirit,0  like 
a  dove,  descending  upon  him : 

11  And  there  came  a  voice  from 
heaven,  saying,  Thou  art  my  be- 
loved Son,d  in  whom  I  am  well 
pleased. 

Tf  12  And  immedi- 
ately the  Spirit  driveth  him  into 
the  wilderness. 

1  or,  cloven;  or,  rent,    c Isa.  42.1.  Jno.  1.32.    d  Pa.  2.7. 


induction  to  his  Office — not  necessary 
but  becoming,  (Matt.  3 :  15)  and  in 
order  to  fulfil  all  legal,  ceremonial 
righteousness.  And  this  also  served 
as  the  occasion  for  his  more  public 
recognition  from  heaven,  vs.  10,  11. 
Besides,  as  he  kept  the  Passover,  so 
also  he  was  baptized,  viz.  as  the  repre- 
sentative of  his  people,  and  as  bearing 
our  sins. 

11.  Thou  art.  This  was  an  open  de- 
claration from  the  Father,  whom  the 
Jews  worshipped,  that  Christ  was  the 
Messiah  predicted,  and  that  in  his  per- 
son and  office  work  he  was  accepted  in 
Heaven.  Here  it  is  addressed  to  Christ 
himself:  in  Matthew,  to  others,  "This 
is,"  &c.  ^[  Well  pleased.  This  agrees 
with  Isaiah's  prediction  (53:  10),  "It 
pleased  the  Lord  to  bruise  him."  John 
10:17. 

§  16.  The  Temptation. 

Desert  of  Judea. 

Matt.       I         Mark.        I      Luke.       J      John. 

4.  1-11.  |l.  12,  13. 1 4.  1-13.| 

12.  Driveth  him.  The  Greek  word 
here  intimates  some  urgency,  which 
refers  to  the  necessity  of  this  for  his 
work,  and  not  to  any  compulsion  con- 
trary to  his  will.  In  v.  43,  the  same 
term  is  used  in  the  sense  of  dismissed. 
See  notes  on  Matt.  3:  13-17.  Imme- 
diately now  begins  the  open  conflict 
between  the  Prince  of  Light  and  the 
Prince  of  Darkness. 

13.  Satan.  That  is,  the  devil,  the 
great  enemy  of  Christ  and  his  works, 
whom  our  Lord  was  to  combat  in  all 
his  life  of  perfect  obedience,  and  whom 
he  was  to  spoil,  and  lead  captive,  tri- 
umphing over  him  in  bis  cross. 


A    D.  30.] 


CHAP.  I. 


17 


13  And a  he  was  there  in  the 
wilderness  forty  days,  tempted  of 
Satan;  and  was  with  the  wild 
beasts;  and  the  angels  ministered 
unto  him. 

Tf  14  Now  after  that 
John  was  put  in  prison,  Jesus b 

aMatt.4.1,&c.    Lu.il,&c.       6  Matt.  4.23. 

With  the  wild  beasts.  This  is  added 
by  Mark,  to  describe  the  wildness  of 
the  region  where  Christ  was,  and  the 
severity  of  his  sufferings  there.  As 
Mark  wrote  his  Gospel  at  Rome  for 
strangers,  this  was  proper  to  be  men- 
tioned. There  is  a  hint  also  of  the 
fall  and  the  restoration, — that  the  sec- 
ond Adam  is  here  with  the  wild  beasts 
whom  sin  has  put  at  enmity  with  us — 
and  that  yet,  he  will  turn  the  wilder- 
ness into  a  paradise,  when,  as  with  the 
first  Adam,  they  shall  be  at  peace  with 
us.  Job  5:  22,  23.  See  Daniel  6:  16. 
1[  Ministered.  The  Greek  term  is  lite- 
rally "deaconed."  The  angels  helped 
him — gave  him  such  support  as  his 
suffering  human  nature  needed.  This 
also  shows  the  severity  of  his  trials, 
and  of  the  struggle  between  the  king- 
doms of  light  and  darkness. 

PART  III. 
Our  Lord's  first  Passover,  and  the 
subsequent  transactions  until  the 
second. 

Time,  one  year. 
§24.  John's  Imprisonbient,  and  Je- 
sus' Departure  into  Galilee. 

John. 

4.1-3 

Mark  omits  the  marriage  at  Cana — 
our  Lord's  first  Passover — his  discourse 
with  Nicodemus  and  John's  testimonies 
of  him, — passing  promptly  to  our 
Lord's  public,  official  ministry. 
\  26.  Jesus  Teaches  Publicly  in 
Galilee. 

Matt.     I        Mark.         I        Luke.  John. 

4.  17. 1 1.  14,  15. 1  4.  14,  15    4.  43-45. 
14.  See  notes  on  Matt.  14   3.   Mark 


Matt. 

Mark. 

Luke. 

4.  12. 

1.  14. 

4.  14. 

4.  3-5. 

6.  17-20. 

3.  19,  20. 

came  into  Galilee,  preaching  the 
gospel0  of  the  kingdom  of  God, 

15  And  saying,  The  time  d  is  ful- 
filled, and  the  kingdom  of  God  is  at 
hand :  repent e  ye,  and  believe f  the 
gospel. 


cLu,  8.1.    d  Da.  2.44.  9.25.     Gal.  4.4.     Eph.  1.10. 
e  Acts  2.28.     /Rom.  16.26. 

does  not  fail  to  note  that  Christ  begins 
to  preach  when  John  ceases. 

Galilee.  The  light  of  his  gospel  was 
to  spring  up  upon  the  borders  of  Zeb- 
ulon  and  Naphtali.  See  Matt.  4 :  13. 
He  would  also  go  out  of  the  jurisdic- 
tion of  Herod,  who  hfd  imprisoned 
John.  Galilee  was  the  northern  divi- 
sion of  Palestine,  and  was  divided  into 
Upper  and  Lower  Galilee — the  former 
called  also  "Galilee  of  the  Gentiles." 
^  Preaching  the  gospel,  &c.  How  beau- 
tifully Mark  here  describes  our  Lord's 
first  preaching,  as  distinct  fron  John's, 
which  was  under  the  law,  and  a  mere 
heralding  of  something  better  to  come. 
The  substance  of  this  discourse  was 
the  good  tidings  of  the  kingdom  hav- 
ing come,  as  spoken  of  by  Daniel,  2 : 
44.  And  this  is  the  very  message 
which  Isaiah  sees  the  messenger  pub- 
lishing, as  he  comes  with  beautiful  (or 
timely)  feet  upon  the  mountains,  (Isa. 
52 :  7)  viz.  the  advent  of  the  kingdom 
of  God.  Christ  preached  the  "good 
news"  of  his  kingdom  of  grace — the 
new  dispensation  in  which  he  was  to 
reign.  They  had  other  ideas  of  his 
kingdom,  that  it  was  temporal  and  con- 
sisted in  earthly  power  and  show. 

15.  The  time,  &c.  The  period  men- 
tioned by  the  prophets  when  Christ 
was  to  appear.  The  nation  had  ex- 
pectations of  the  Messiah  about  this 
time.  The  seventy  weeks  of  Daniel 
(or  490  years)  were  now  accomplished. 
The  time  and  place  of  our  Lord's  birth 
agreed  with  the  interpretations  of  pro- 
phecy common  among  the  Jews.  See 
notes  on  Matt.  3:2.  \  Repent  ye,  &c. 
John  preached  repentance.  So  did 
Christ,  but  not  without  the  gospel 
as  the  burden  of  his  preaching. 
He   preached    repentance    and    faith. 


18 


MARK. 


[A.  D.  31. 


If  16  Nowa  as  he 
walked  by  the  sea  of  G-alilee,  he 
saw  Simon,  and  Andrew  his  bro- 
ther, casting  a  net  into  the  sea : 
(for  they  were  fishers.) 

17  And  Jesus  said  unto  them, 
Come  ye  after  me,  and  I  will  make 
you  to  become  fishers  of  men. 

18  And  straightway  they  forsook 
their  nets,  and  followed  him. 

19  And  when  he  had  gone  a  lit- 
tle further  thence,  he  saw  James 

a  Matt.  4.18,&c.    Lu.  5.4,&c. 


They  were  commanded  to  turn  from 
sin  and  from  all  their  false  views,  and 
to  embrace  the  gospel — the  news  of 
salvation  by  Jesus  Christ.  See  notes 
on  Matt.  4:17. 

$29.     The  Call  of  Peter,  Andrew, 
James  and  John. — Near  Capernaum. 

Matt.         I       Mark.  I       Luke.       I     John. 

4.  18-22.|  1.  16-20. 1  5.  1-11.  [ 

Observe  the  Harmony.  The  fact  of 
our  Lord's  first  gaining  disciples  when 
John  first  points  him  out  to  two  of  his 
followers,  is  recorded  in  (g  19)  John  1 : 
25-35.  Simon  and  Andrew  were  then 
first  made  acquainted  with  Christ,  and 
this  explains  their  prompt  compliance 
here.  After  their  first  call,  they  had 
continued  in  their  worldly  business. 
This  is  the  further  call  to  attend  upon 
Christ  in  his  ministry,  leaving  all  and 
following  him  wheresoever  he  went. 
There  is  still  a  further  call  to  the  Apos- 
tleship,  with  ordination,  ch.  3:  14.  The 
accounts  in  Matthew  and  Mark  are  al- 
most in  the  same  words.  See  notes  on 
Matthew.  Luke  is  more  full,  and  gives 
us  the  narrative  of  a  miracle  which 
Christ  wrought  at  this  time;  which 
throws  light  upon  Mark's  more  brief 
statement  here.  It  is  worthy  of  note, 
that  this  miracle,  so  full  of  meaning, 
was  twice  wrought  by  our  Lord ;  both 
now,  when  he  called  them  to  their 
work,  and  at  the  last,  when  he  was 
about  to  leave  them.  Jno.  21 :  G.  And 
in  both  cases,  he  would  show  by  it  how 
he  could  and  would  make  their  work 
successful.     See  Eze.  47:10.  Jer.  16: 


the  son  of  Zebedee,  and  John  his 
brother,  who  also  were  in  the  ship 
mending  their  nets. 

20  And  straightway  he  called 
them :  and  they  left  their  father 
Zebedee  in  the  ship  with  the  hired 
servants,  and  went  after  him. 

Tf  21  And  they  went 
into  Capernaum :  and  straightway 
on  the  sabbath-day  he  entered  into 
the  synagogue,  and  taught. 

22  And  b  they  were  astonished  at 


16.  He  who  could  make  them  from 
fishermen  to  become  fishers  of  men,  could 
make  them  catch  men  in  their  new 
work  as  easily  and  abundantly  as  now 
he  could  make  them  catch  fish.  So 
our  Lord  uses  the  figure  of  a  net. 
Matt.  13 :  41. 

20.  Hired  servants.  This  would  inti- 
mate that  they  were  not  of  the  poorest 
class. 

\  30.  The  Healing  or  a  Demoniac  in 
the  Synagogue. — Capernaum. 

Matt.       |       Mark.         I       Luke.  |     John. 

|l.  21-28. 1  4.  31-37.1 

Miracles  are  not  more  a  proof  of 
Christianity,  than  Christianity  is  now 
a  proof  of  miracles.  The  works  first 
testified  to  the  word :  but  the  marvel- 
lous words  have  outlived  the  works, 
and  will  give  them  an  enduring  testi- 
mony. 

21.  Capernaum.  This  town  was  situ- 
ated on  the  north  west  coast  of  the  Sea 
of  Galilee.  Near  the  head  of  the  sea 
or  lake  are  ruins  of  some  magnificent 
city,  now  known  as  Tell  Hum,  and  by 
many  thought  to  be  the  site  of  Caper- 
naum. From  Matt.  13:34,  compared 
with  John  6 : 1-21,  it  would  appear  that 
that  city  was  in  the  land  of  Gennesaret. 
This  is  regarded  by  Robinson  as  going 
to  prove  that  a  ruin  called  Khan  Min- 
yeh  is  nearer  the  site.  This  we  found 
to  be  only  an  immense  stone  enclosure, 
with  dilapidated  walls  and  some  inner 
compartments.  No  traces  of  a  city  arc 
to  be  found.    But  Robinson  thinks  the 


A.  D.  31.] 


CHAP.  I. 


19 


his  doctrine :  for  he  taught  them  as 
one  that  had  authority,  and  not  as 
the  scribes. 

23  And*  there  was  in  their  syna- 
gogue a  man  with  an  unclean  spi- 
rit; and  he  cried  out, 

24  Saying,  Let  us  alone;  what 
have  we  to  do  with  thee,  thou  Jesus 
of  Nazareth  1  art  thou  come  to  de- 
stroy us  ?  I  know  thee  who  thou 
art,  the  Holy  One  of  GJ-od. 

25  And  Jesus  rebuked  him,  say- 


stones  may  have  been  carried  off  to 
Tiberias.*  ^Synagogue.  See  note  on 
Matthew  4  :  23.  Christ  entered  this 
place  of  "worship  and  preached  his 
gospel.  This  he  did  also  at  Naza- 
reth (Luke  4  :  16)  and  in  their  syn- 
agogues generally.  Luke  4:  15.  He 
went  "as  his  custom  was;"  that  is, 
to  attend  religiously  during  all  his 
previous  life.  The  synagogue  wor- 
ship consisted  in  the  reading  and  ex- 
pounding of  Scripture,  and  in  prayer, 
and  it  was  common  to  invite  an  address 
from  any  of  those  present.  Sometimes 
they  rose  of  their  own  accord.  Luke 
4:  16.  This  custom  gave  our  Lord  an 
opportunity  which  he  was  wont  to  im- 
prove. 

22.  Had  authority.  This  formula  oc- 
curs entire,  at  the  close  of  the  Sermon 
on  the  Mount.  See  note  on  Matt.  7 : 
28,  29.  He  spoke  as  himself  the  law- 
giver and  expounder  of  the  law — not 
like  the  Scribes,  telling  what  the  Rab- 
bins taught,  but  as  being  the  author- 
ized teacher  himself.  This  shows  us 
the  impression  which  he  made  upon 
the  people. 

23.  This  narrative,  of  the  demoniac 
healed,  is  not  given  by  Matthew.  The 
man  may  have  been  seized  with  this 
"unclean  spirit"  (or  "the  spirit  of  an 
unclean  devil,"  Luke,)  while  in  their 
synagogue.  For  an  examination  of 
these  possessions,  see  note  on  Matt. 
4:24. 

24.  Let  alone.  The  word  may  be  ren- 
dered as  an  interjection,  "Ah!"  The 
very  presence  of  Christ  was  like  the 


ing,  Hold  thy  peace,  and  come  out 
of  him. 

26  And  when  the  unclean  spirit 
had  torn  him,  and  cried  with  a  loud 
voice,  he  came  out  of  him. 

27  And  they  were  all  amazed, 
insomuch  that  they  questioned 
among  themselves,  saying,  What 
thing  is  this  ?  what  new  doctrine 
is  this?  for  with  authority  com- 
mandeth  he  even  the  unclean  spi- 
rits, and  they  do  obey  him. 


severest  assault  to  this  demon.  So  is 
it  to  all  the  powers  of  darkness.  It 
may  be  that  his  teaching  and  disclo- 
sure of  himself  as  the  predicted  Mes- 
siah caused  this  outcry  of  the  demon. 
This  would  seem  to  have  been  a  com- 
mon cry  of  the  demons.  Matt.  8:  29. 
They  had  a  dread  of  Christ,  as  having 
been  "manifested  to  destroy  the  works 
of  the  devil."  \  Jesus  of  Nazareth. 
This  epithet  is  commonly  used  in 
contrast  with  his  majesty  and  glory. 
See  ch.  16:  6.  Acts  2:  22-24.  22:  8. 
See  John  19  :  19.  Here  the  devils 
offered  their  testimony,  "Ah!  I  know 
thee,  Jesus,  Son  of  God," — to  make 
him  seem  leagued  with  Beelzebub,  as 
it  did, — chap.  3  :  22.  "Let  us  give 
thee  a  friendly  testimony!"  They 
give  him  a  most  familiar  title — "Je- 
sus of  Nazareth."  This  title  he  car- 
ried with  him  to  his  Cross.  JohD 
19:  19.  We  may  believe,  says  Bengel, 
that  the  enemy  had  attentively  observ- 
ed what  Jesus,  in  his  youth,  had  done 
at  Nazareth.  This  name  of  his  humil- 
iation was  to  be  glorified  by  earth  and 
hell  and  heaven,  ch.  16:6.  Acts  2:  22. 
^  To  destroy  us.  "For  this  purpose, 
toe  see,  the  Son  of  God  was  manifest- 
ed." 1  John  3:  8.  This  demon  speaks 
as  representing  the  unity  of  the  whole 
Satanic  kingdom — "?/s."  ^1  know 
thee.  This  shows  that  their  agitation 
and  dread  came  from  their  know- 
ledge of  him  as  the  Messiah, — as 
"the  Holy  One"  sent  by  God — and  as 
God,  co-equal  with  the  Father.  Acts 
19:15. 


20 


MARK. 


[A.  D.  31. 


28  And  immediately  his  fame 
spread  abroad  throughout  all  the 
region  round  about  Graiilee. 

1 29  And*  forth- 
with, when  they  were  come  out  of 
the  synagogue,  they  entered  into 
the  house  of  Simon  and  Andrew, 
with  James  and  John. 

30  But  Simon's  wife's  mother 
lay  sick  of  a  fever;  and  anon  they 
tell  him  of  her. 

31  And  he  came,  and  took  her 
by  the  hand,  and  lifted  her  up;  and 


a  Matt.  8.14.     Lu.  4.: 


25.  Rebuked  him.  That  is,  the  evil 
spirit,  whom  he  at  once  commanded  to 
come  ont  of  the  man.  This  shows 
that  these  possessions  were  not  dis- 
eases, but  that  these  were  demon  spi- 
rits which  actually  dwelt  in  the  men. 
It  was  a  peculiar  manifestation  of  Sa- 
tanic power,  in  fierce  combat  with  our 
Lord.  But  it  gave  him  opportunity  to 
display  his  superiority  to  Satan  and 
his  hosts.  This  is  no  proof  that  such 
possessions  exist  since,  or  that  they 
would  be  allowed  apart  from  that  occa- 
sion or  a  like  one.  fl  Hold  thy  peace. 
The  term  is  used  of  muzzling  oxen. 
He  forbade  their  testimony,  as  both 
unseasonable  and  malicious.  He  had 
his  own  testimony,  which  he  came 
on  earth  to  give.  "Christ  will  not 
be  named  and  praised  by  the  devils." 
Slier.  So  he  afterwards  forbade  them 
to  make  him  known,  though  they 
attempted  it.  ch.  3  :  11,  12.  "Oh! 
that  ministers  would  so  reply,  when 
the  devils  offer  them  a  flattering  testi- 
mony!" Slier. 

26.  Torn  him.  Convulsed  him.  This 
proves  the  malignity  of  evil  spirits, 
and  their  great  power  to  do  mischief. 
They  will  do  all  the  harm  they  can, 
and  only  cease  when  compelled  by  the 
command  of  Christ.  How  vain  are  all 
human  prescriptions  to  conquer  a  devil 
in  the  soul! 

27.  Amazed.  That  is,  at  Christ's 
sovereign  power,  for  by  a  word  he 
could  cast  out  devils ! 


immediately  the  fever  left  her,  and 
she  ministered  unto  them. 

32  And  at  even,  when  the  sun 
did  set,  they  brought  unto  him  all 
that  were  diseased,  and  them  that 
were  possessed  with  devils. 

33  And  all  the  city  was  gathered 
together  at  the  door. 

34  And  he  healed  many  that  were 
sick  of  divers  diseases,  and  cast 
out  many  devils ;  and  suffered  not 
the  devils  to  speak, b  because  they 
knew  him. 

b  or,  to  say  that  they  knew  him. 


fl  Unclean  spirits.  That  is,  impure,  vile 
spirits.  These  things  occurred  at  Ca- 
pernaum. 

Observe,  (1)  Christ  proves  himself 
to  be  the  Messiah,  by  his  wondrous 
works  in  the  souls  of  men!  (2)  No 
human  plans  or  boasted  remedies  can 
drive  out  the  evil  principles  from  men's 
hearts.  (3)  Christ  can  do  this  by  a 
word.  (4)  The  kingdom  of  darkness 
is  under  his  power. 

§31.  The  Healing  of  Peter's  Wife's 

Mother,  and  many  others. 

Capernaum. 

Matt.  I      Mark.         I      Luke.  I    John. 

8.  14-17. 1 1.  29-34. 1  4.  38-41.  | 

30.  Peter's  wife's  mother.  Though  it 
is  so  plain  that  Peter  had  a  wife,  the 
Church  of  Rome,  who  claim  that  their 
ministry  are  the  only  true  successors 
of  Peter,  forbid  them  to  marry,  and  thus 
ordain,  against  God's  ordinance,  one 
of  the  most  fearful  sources  of  corrup- 
tion in  the  church  and  the  world.  But 
this  is  one  of  the  marks  of  the  apos- 
tacy.  1  Tim.  4:  3. 

34.  He  healed  many.  In  Matt.  8: 16, 
it  is  said,  "He  healed  all  that  were 
sick." 

Because  they  knew  him.  It  has  been 
remarked  that  these  demons  had  pecu- 
liar knowledge  of  Christ;  and  because 
he  would  not  yet  be  proclaimed  pub- 
licly as  the  Messiah,  nor  by  them  at 
any  rate,  he  did  not  allow  them  to 
testify. 


A.  D.  31.] 


CHAP.  I. 


21 


1 35  And  in  the 
morning,  rising  up  a  great  while 
before  day,  he  went  out,  and  de- 
parted into  a  solitary  place,  and 
there  prayed. 

36  And  Simon,  and  they  that 
were  with  him,  followed  after  him. 

37  And  when  they  had  found 
him,  they  said  unto  him,  All  men 
seek  for  thee. 

38  And  he  said  unto  them,  Let 
us  go  into  the  next  towns,  that  I 
may  preach  there  also  :  for  there- 
forea  came  I  forth. 

39  And  he  preached  in  their  syn- 


a  Isa.  61.1,2.     Jno.  17. 


§32.  Jesus,  with  his  Disciples,  goes 
from  Capernaum  throughout  Gal- 
ilee. 

Matt.  I        Mark.        I       Luke.         |     John. 

4.  23-25.)  1.  35-39. 1  4.  42-44.  | 

35.  And  in  the  morning.  We  are  here 
taught  the  duty  of  prayer — of  secret 
prayer — of  early  j  secret  prayer.  ^[  Ri- 
sing up.  Literally,  Having  risen  be- 
fore the  dawn,  he  went  out  in  the  morn- 
ing. This  agrees  well  with  the  lan- 
guage of  Luke,  which  refers  to  the 
time  of  his  going  out,  "when  it  was 
day,"  or  daybreak.  Our  Saviour  was 
very  man  as  well  as  very  God.  He 
prayed,  and  set  us  an  example  of 
prayer — especially  of  secret  prayer.  So 
he  said  in  his  Sermon  on  the  Mount, 
"  Thou,  when  thou  pray  est,  enter  into 
thy  closet,"  &c.  (Matt.  6:  6)  assuming 
that  every  Christian  man  has  his  own 
closet,  as  he  has  his  own  table  or  his 
own  bed.  Early  morning  prayer  will 
be  the  best  preparation  for  the  day. 
It  is  assumed  to  be  a  Christian  habit 
in  the  language  of  the  Lord's  Prayer, 
"Give  us  this  day  our  daily  bread." 

37.  All  men.  Multitudes ;  as  though 
embracing  all.  Comp.  Luke  4:  42,  43. 
They  informed  him  of  the  general  in- 
terest awakened  by  his  wondrous  works. 

38.  The  next  towns.  "Adjacent."  He 
proposes  to  go  on  to  the  adjoining  pla- 
ces and  preach,  for  this  was  his  great 
object,  and  he  must  not  be  confined  to 


agogues  throughout  ill  Galilee,  and 
cast  out  devils. 

If  40  Andb  there 
came  a  leper  to  him,  beseeching 
him,  and  kneeling  down  to  him, 
and  saying  unto  him,  If  thou  wilt, 
thou  canst  make  me  clean. 

41  And  Jesus,  moved  with  com- 
passion, put  forth  his  hand,  and 
touched  him,  and  saith  unto  him, 
I  will;  be  thou  clean. 

42  And  as  soon  as  he  had  spoken, 
immediately  c  the  leprosy  departed 
from  him,  and  he  was  cleansed. 

b  Matt.  8.2.    Lu.  5.12.    c  Ps.  33.9.    Jntf.  15.2. 

any  one  spot.  For  this  purpose  he 
"came  forth"  from  Heaven,  and  for 
this  also  he  started  out  on  his  tour 
through  Galilee.  So  Luke  has  it — 
"Therefore  am  I  sent." 

39.  See  Matt.  4:  23.  The  working 
of  miracles  was  in  order  to  the  work- 
ing of  his  gospel :  not  merely  to  satisfy 
men's  calls,  but  to  preach  salvation. 

1 33.  The  Healing  of  a  Leper. 
Galilee. 

Matt.        I        Mark.        I      Luke.         1     John. 

8.  2-4. 1  1.  40-45. 1  5.  12-16.  | 

40.  The  narrative  is  almost  precisely 
the  same  as  in  Matthew. 

If  thou  wilt.  This  showed  a  confi- 
dence in  Christ's  ability — in  his  sove- 
reign power.  And  with  this  faith, 
though  yet  in  doubt  about  his  willing- 
ness, the  leper  cast  himself  upon  the 
mercy  of  Christ.  His  coming  and 
casting  himself  upon  the  Saviour  was 
evidence  of  some  faith  in  that  willing- 
ness. Believing  in  his  prerogative, 
the  leper  would  test  his  regard  for  his 
own  case.  No  sinner  should  wait  for 
more  faith,  but  should  come  to  Christ 
at  once,  as  he  is. 

41.  Touched  him.  The  touch  of  a 
leper  was  forbidden,  as  defiling — and 
as  a  standing  symbol  of  sin,  that  may 
not  be  touched  or  approached.  But, 
how  remarkable!  Christ's  touch  is 
healing ! 

1  will.  How  promptly  he  meets  this 


22 


MARK. 


[A.  D.  81. 


43  And  he  straitly  charged  him, 
and  forthwith  sent  him  away; 

44  And  saith  unto  him,  See  thou 
say  nothing  to  any  man :  but  go 
thy  way,  show  thyself  to  the  priest, 
and  offer  for  thy  cleansing  those 
things  a  which  Moses  commanded, 
for  a  testimony  b  unto  them. 

45  But  he  went  out,  and  began 
toc  publish  it  much,  and  to  blaze 
abroad  the  matter,  insomuch  that 
Jesus  could  no  more  openly  enter 
into  the  city,  but  was  without  in 

a  Le.  H.2-32.      5  Ro.  15.4.      1  Cor.  10.11. 
cPs.  77.11,12.      Tit.  1.10. 


test  of  his  willingness.  There  can  be 
not  a  moment's  doubt.  All  his  plans 
and  purchase  are  for  this  end.  "He 
is  able — he  is  willing — doubt  no 
more."  He  that  can  heal  by  his  mere 
sovereign  word,  must  be  God. 

44,  45.  See  thou  say  nothing,  &c. 
Christ  would  not  yet  be  proclaimed  as 
the  wonder-worker,  even  by  the  heal- 
ed, lest  it  might  embarrass  his  course 
by  the  popular  agitation,  and  cause  a 
dread  of  his  claims  on  the  part  of  the 
state.  ^Show  thyself,  &c.  This  was 
the  ceremonial  law,  and  Christ  would 
have  the  man  strictly  observe  it,  for  it 
was  not  yet  repealed,  and  he  had  not 
come  to  destroy,  but  to  fulfil  it  in  him- 
self, fl  For  a  testimony.  Levit.  14 :  4, 10. 
That  is  to  the  priest  and  people — as  a 
testimony  to  the  former  that  Christ  the 
leper  healer  had  come,  and  to  the  lat- 
ter that  the  cure  was  real ;  which  the 
priest  was  required  to  certify  upon  his 
examination.  See  notes  on  Matt.  8 :  4. 
45.  Where  men  ought  to  publish  Christ, 
alas !  how  silent  are  they.  Here,  when 
the  great  Saviour  commanded  silence, 
this  man  will  publish  the  cure  !  Thus 
our  Lord's  work  was  hindered.  How 
many  from  ill-timed  zeal  prevent  much 
good. 

CHAPTER  II. 

g  34.  The  Healing  of  a  Paralytic. 

Capernaum. 

Matt.       i      Mark. 

9.  2-8  ■  2.  1-12. 


desert  places :  and d  they  came  to 
him  from  every  quarter. 
CHAPTER  II. 


T  A  ND  again  he  en- 


tered into  Caper- 
naum after  some  days ;  and  it  was 
noised  that  he  was  in  the  house. 
2  And  straightway  many  were 
gathered  together,  insomuch  that 
there  was  no  room  to  receive  them, 
no,  not  so  much  as  about  the  door : 
and  he  preached e  the  word  unto 
them. 


dch.2.13.     ePs.40.! 


Luke.        I     John. 

5.  17-26. 


1.  Into  Capernaum.    He  had  been  in 


the  desert  places  in  Galilee.  |"  In 
the  house.  We  may  suppose  that 
this  was  the  house  in  which  he  had 
dwelt,  as  Capernaum  was  "his  own 
city."  See  Matt.  9:1.  The  original 
expresses  the  idea  that  he  had  gone 
within  doors. 

2.  No  room  to  receive  them.  The  idea 
of  a  great  crowd  is  given  us  in  Luke's 
narrative,  but  in  a  different  connexion. 
Luke  brings  it  in  more  incidentally, 
while  stating  the  singular  manner  in 
which  the  paralytic  was  brought  into 
the  presence  of  Christ.  "When  they 
could  not  find  by  what  way  they  might 
bring  him  in,  because  of  the  multitude, 
they  went  upon  the  house  top  and  let 
him  down  through  the  tiling,"  &c.  See 
Luke  5:  19.  This  proves  the  indepen- 
dence of  the  narratives.  It  shows  the 
beautiful  harmony  of  the  narratives, 
yet  so  incidentally  as  to  confirm  the 
truth  of  the  Evangelists.  How  beau- 
tifully it  is  here  stated,  also,  that 
Christ  preached  the  ivord  unto  the  crowd. 
He  lost  no  opportunity  of  discoursing 
from  the  Scripture  to  such  a  congrega- 
tion, for  "he  went  about  doing  good," 
and  that,  too,  rather  for  the  soul  than 
for  the  body — and  often  for  the  soul 
through  the  body.  ^  About  the  door. 
The  great  press  or  throng  of  peo- 
ple is  thus  indicated.  The  door- 
way, leading  into  the  court  or  lead- 
ing up  to  the  gallery,  was  filled  with 
people,  so  that  they  could  not  get 
to  him  with  the  couch.  See  Matt.  9 :  2 


A.  D.  31.] 


CHAP.  II. 


23 


3  Anda  they  come  unto  him, 
bringing  one  sick  of  the  palsy, 
'which  was  borne  of  four. 

4  And  when  they  could  not  come 
nigh  unto  him  for  the  press,  they 
uncovered  the  roof  where  he  was : 
and  when  they  had  broken  it  up, 
they  let  down  the  bed  wherein  the 
sick  of  the  palsy  lay. 

5  When  Jesus  saw  their  faith,5 
he  saith  unto  the  sick  of  the  palsy, 
Son,  thy  sins  be  forgiven  thee. 

6  But  there  were  certain  of  the 
scribes  sitting  there,  and  reason- 
ing in  their  hearts, 

7  Wiry  doth  this  man  thus  speak 
blasphemies?  Who  can  forgive 
sins  c  but  God  only  ? 

8  And  immediately,  when  Jesus 
perceived  in  his  spirit  that  they  so 
reasoned  within  themselves,  he  said 
unto  them,  Why  reason  ye  these 
things  in  your  hearts  ? 


See  the  figure  of  an  eastern  dwelling, 
Notes  on  Matthew,  ch.  9. 

3.  Borne  of  four.  That  is,  the  bed 
was  carried  by  four  men. 

4.  Broken  it  up.  This  term  intimates 
some  labor  in  making  an  opening. 

5.  Their  faith.  This  was  shown  by 
their  perseverance.  So  the  Christian 
perseveres  only  by  faith  in  Christ,  and 
his  perseverance  shows  at  once  the 
power  of  his  faith  and  its  peculiar  ex- 
cellency, and  the  strength  of  the  Sav- 
iour whom  he  trusts.  "  Their  faith," 
includes,  perhaps,  that  of  the  paralytic. 
^  Son.  This  was  an  expression  of  ten- 
derness indicating  the  favor  with  which 
his  case  was  received.  Luke  has  it, 
"Man."  Doubtless  our  Lord  address- 
ed him  with  tender  words,  and  may 
have  used  both  these  terms. 

6.  Scribes.  These  were  Jewish  law- 
yers, full  of  cavils  and  quibbles,  tak- 
ing narrow  views  of  the  Old  Testament 
Scriptures,  which  they  professed  to  be 
jealous  of  and  to  be  perfectly  acquaint- 


9  Whether  is  it  easier  to  say  to 
the  sick  of  the  palsy,  Thy  sins  be 
forgiven  thee ;  or  to  say,  Arise,  and 
take  up  thy  bed,  and  walk  ? 

10  But  that  ye  may  know  that 
the  Son  of  man  hath  power d  on 
earth  to  forgive  sins,  (he  saith  to 
the  sick  of  the  palsy,) 

11  I  say  unto  thee,  Arise,  and 
take  up  thy  bed,  and  go  thy  way 
into  thine  house. 

12  And  immediately  he  arose, 
took  up  the  bed,  and  went  forth  be- 
fore them  all )  insomuch  that  they 
were  all  amazed,  and  glorified  Grod, 
saying,  Wee  never  saw  it  on  this 
fashion. 

Tfl3  And  he  went 
forth  again  by  the  sea-side;  and 
all  the  multitude  resorted  unto 
him,  and  he  taught  them. 

14  And  f  as  he  passed  by,  he  saw 
Levi  the  son  of  Alpheus  sitting 

d  Acts 5.31.     eJno.  7.31.  9.32.     /Matt.  9.9.     Lu.  5.27. 


ed  with.  They  took  oifence  at  Christ's 
words,  because  he  seemed  to  assume 
the  prerogative  of  the  God  of  the  Jews 
— the  Jehovah  of  the  Old  Testament. 
Yet  they  did  not  speak  out,  but  only 
harbored  these  objections  in  their 
hearts. 

7.  Blasphemies.      See   Matt.    9  :  3, 
notes. 

\  35.  The  Call  of  Levi  or  Matthew. 

Capernaum. 

John. 


Matt. 

9.  9. 


Mark.  Luke. 

13,  14.   5.  27,  28. 


13.  By  the  sea-side.  The  sea  of  Gal- 
ilee or  Tiberias.  See  Map,  Matthew. 
Capernaum  lay  on  the  border  of  this 
lake  or  sea. 

14.  Levi.  This  publican  was  the 
same  person  doubtless  as  Matthew. 
Luke  also  calls  him  Levi,  which  was 
probably  his  common  name.  But  as 
was  the  custom  when  a  Jew  became  a 
Roman  citizen,  a  Roman  name  was 
taken.     See  Preface  to  Notes  on  Mat- 


24 


MARK. 


[A.  D.  31. 


■at  the  receipt  of  custom,  and  said 
unto  him,  Follow  me.  And  he 
arose  and  followed  him. 

*|f  15  Andb  it  came 
to  pass,  that,  as  Jesus  sat  at  meat 
in  his  house,  man}T  publicans  c  and 
sinners  sat  also  together  with  Je- 
sus and  his  disciples:  for  there 
were  many,  and  they  followed 
him. 

16  And  when  the  scribes  and 
Pharisees  saw  him  eat  with  publi- 
cans and  sinners,  they  said  unto  his 
disciples,  How  is  it  that  he  eateth 
and  drinketh  with  publicans  and 
sinners  ? 

17  When  Jesus  heard  it,  he  saith 
unto  them,  Theyd  that  are  whole 
have  no  need  of  the  physician,  but 
they  that  are  sick :  I  came  not  to 
call  the  righteous,  but  sinners*  to 
repentance. 

18  And  the  disciples  of  John  and 
of  the  Pharisees  used  to  fast :  and 
they  come  and  say  unto  him,  Why 
do  the  disciples  of  John  and  of  the 
Pharisees  fast,  but  thy  disciples 
fast  not  ? 

a  or,  at  the  place  where  the  custom  was  received, 
h  Matt.  9.10,&c.     c  Lu.  15.1-5.     d  Matt.  9.12,13.     Lu.  5. 
81,32.      e  Isa.  18.55.7.     Matt.  18.11.    Lu.  19.10.    1  Cor. 
6.9-11.     1  Tim.  1.15. 

thew.  It  is  to  be  observed  that  Mat- 
thew gives  himself  a  name  different 
from  the  other  two  Evangelists,  taking 
his  new  Roman  name,  and  that  this  is 
the  name  in  all  the  lists  of  the  Apos- 
tles. Therefore  he  may  have  had  a 
religious  reason  for  giving  his  new 
name.  ^Receipt  of  custom.  See  margin 
and  notes  on  Matt.  9 :  9.  This  was  a  toll- 
booth,  or  custom  house,  for  collecting 
tolls  or  taxes.  He  served  as  an  officer 
under  the  Romans,  to  whom  the  J«ws 
were  subject. 

g  58.  Levi's  (or  Matthew's)  Feast. 
Capernaum. 

Matt.        I       Mark.         I      Luke.         I     John. 

9.  10-17.  2.  15-22.  5.  29-39. 


19  And  Jesus  said  unto  them, 
Can  the  children  of  the  bride-cham- 
ber fast,  while  the  bridegroom f  is 
with  them  ?  As  long  as  they  have 
the  bridegroom  with  them,  they 
cannot  fast. 

20  But  the  days  will  come  when 
the  bridegroom  shall  be  taken  away 
from  them,  and  thens  shall  they 
fast  in  those  days. 

21  No  man  also  seweth  a  piece  of 
hnew  cloth  on  an  old  garment: 
else  the  new  piece  that  filled  it  up 
taketh  away  from  the  old,  and  the 
rent  is  made  worse. 

22  And  no  man  putteth  new  wine 
into  old  bottles ;  else  the  new  wine 
doth  burst  the  bottles,  and  the  wine 
is  spilled,  and  the  bottles  will  be 
marred :  »  but  new  wine  must  be 
put  into  new  bottles. 

Tf23  Andk  it  came  to. 
pass,  that  he  went  through  the 
corn-fields  on  the  sabbath  day; 
and  his  disciples  began,  as  they 
went,  to  pluck1  the  ears  of  corn. 
24  And  the  Pharisees  said  unto 
him,  Behold,  why  do  they  on  the 

/  Matt.  25.1.    g  Acts  13.2.     h  or,  raw,  or,  unwrougM. 
i  Job  32.19.  Ps.  119.80,83.     fcMatt.  12.1,&c.  Lu.  6.1,&c. 


15.  In  his  house.  That  is,  the  house 
of  Matthew,  or  Levi,  as  we  learn  from 
the  other  Evangelists.  Christ  had  been 
invited  to  a  social  entertainment,  main- 
ly to  introduce  him  to  the  friends  of 
Levi,  and  to  make  an  occasion  for  pub- 
licly professing  Christ.  See  Matt.  9 : 
10,  notes. 

16.  Having  observed  that  he  ate.  This 
question  was  started  after  the  feast. 
They  were  not  present,  as  it  was  in  the 
house  of  a  publican ;  but  they  observ- 
ed that  he  went  for  this  purpose. 

Mark  usually  pursues  the  chronolo- 
gical order  of  the  events.  But  here  is 
a  variation,  \  58  being  brought  in  at 
this  point,  though  the  feast  occurred 
some  months  after  the  call. 


A.  D.  31.] 


CHAP.  II. 


25 


sabbath   day   that  which    is  not 
lawful  ? 

25  And  he  said  unto  them,  Have 
ye  never  read  what  David  dicl,a 
when  he  had  need,  and  was  an  hun- 
gered, he,  and  they  that  were  with 
him? 

26  How  he  went  into  the  house 


PART  IV. 

Our  Lord's  second  Passover,  and 

the  events  until  the  third. 

Time,  one  year. 

$37.  The  Disciples  pluck  Ears  of 

Corn  on  the  Sabbath  Day. 

On  the  way  to  Galilee? 

Matt.        I       Mark.  I     Luke.       I      John. 

12.  1-8.1  2.  23-28.  |  6.  1-5.  | 
23.  Ears   of   corn.     This   does   not 

v*ian  what  we  call  corn,  but  wheat  or 
barley.  It  was  ripe  at  that  time.  They 
rubbed  it  in  their  hands  and  ate.  On 
this  paragraph,  see  Matt.  12 : 1-8, 
notes.  This  is  a  customary  way  of 
appeasing  hunger  in  Palestine  at  this 
day. 

26.  In  the  days  of  Abiatkar,  the  high 
priest.  Though  Abimelech,  the  father 
of  Abiathar,  was  the  acting  high  priest 
when  this  was  done,  (1  Sam.  21 : 1,)  yet 
Abiathar  was  the  more  noted  person- 
age, and  his  name  more  associated 
with  that  of  David.  He  was  the  chief 
priest  at  this  time,  and  probably  super- 
intended the  tabernacle  and  its  stated 
affairs.  The  language  in  the  original 
phrase  is  very  scanty,  and  leaves  much 
to  be  understood.  It  does  not  mean 
in  the  time  of  Abiathar's  priesthood; 
but,  in  the  time  of  Abiathar  who  is 
known  in  history  as  the  high  priest — 
in  David's  time.  There  is  great  con- 
fusion in  the  names  about  this  part  of 
the  Old  Testament  history.  The  same 
person  is  called  by  different  names. 

27.  The  Sabbath,  &c.  See  Matthew's 
narrative,  which  is  more  full,  ch.  12: 
5-8,  and  notes.  The  Sabbath  is  a  di- 
vine ordinance,  made  for  man — for  his 
highest  welfare ;  not  for  mere  slavish 
observances,  but  for  saving  benefits. 


of  God  in  the  days  of  Abiathar  the 
high  priest,  and  did  eat  the  shew- 
bread,b  which  is  not  lawful  to  eat 
but  for  the  priest,  and  gave  also 
to  them  which  were  with  him  ? 

27  And  he  said  unto  them,  The 
sabbath  was  made  for  man,c  and 
not d  man  for  the  sabbath : 


6  Ex.  29.32,33.      Le.  24.9.     c  Ne.  9.14. 
Eze.  20.12,20.     d  Col.  2.16. 


It  allows,  therefore,  works  of  necessity 
and  mercy. 

That  the  Sabbath  was  made  for  man, 
is  plain  from  the  facts  in  all  the  world. 
Wherever  it  is  kept  holy  according  to 
the  commandment  of  God,  it  blesses 
society,  with  the  knowledge  of  God's 
truth — with  peace  and  order  and  hap- 
piness— and  promotes  man's  highest 
temporal  welfare.  This  can  be  abun- 
dantly shown  in  all  the  world's  history. 
And  this  divine  institution  can  always 
be  vindicated  and  pleaded  for,  on  this 
ground  of  utility  and  expediency.  It 
is  found  that  even  the  beast  is  more 
serviceable  to  man,  for  the  rest  that 
this  day  affords.  Those  who  have 
tried  to  gain  more  by  loorking  on  this 
day,  have  generally  lost  more  than 
they  have  gained.  And  a  people  with- 
out the  Sabbath  must  soon  come  to  be 
heathens.  But  this  institution  does 
not  rest  its  claim  upon  its  utility  and 
advantage  to  mankind.  It  is  indeed 
"for  man" — but  it  "was  made.'"  It  is 
God's  institution.  And  one  of  the  ten 
commandments,  with  reasons  annexed, 
enjoins  its  observance,  on  principles 
connected  with  God's  cieative  work. 
He  that  opposes  or  violates  the  Sab- 
bath, opposes  and  violates  the  whole 
constitution  and  order  of  nature.  Wo 
to  those  who  desecrate  the  Sabbath  to 
worldly  business  or  to  mere  amuse- 
ment !  This  makes  it  no  Sabbath,  and 
so  loses  all  its  benefits  for  man. 
^  Not  man.  See  Gen.  1 :  11.  It  would 
be  inverting  the  true  order  of  things, 
and  perverting  the  proper  intent  and 
meaning'  of  this  divine  institution,  to 
say  that  man  was  made  for  it.  We  un- 
derstand its  use,  only  when  we  see  it, 
coming  with  all  temporal  and  spiritual 


26 


MARK. 


[A.  D.  31. 


28  Therefore a  the  Son  of  man  is 
Lord  also  of  the  sabbath. 
CHAPTER  III. 

1|   A  ND  b  he  entered 

_£JL  again  into  the 

synagogue;  and  there  was  a  man 

there  which  had  a  withered  hand. 

2  And  they  watched  c  him  whe- 
ther he  would  heal  him  on  the 
sabbath-day;  that  they  might  ac- 
cuse him. 

3  And  he  saith  unto  the  man 
which  had  the  withered  hand,1 
Stand  forth. 

4  And  he  saith  unto  them,  Is  it 
lawful  to  do  good  on  the  sabbath- 

a  Jno.  9.14.    Ep.  1.22.     Be.  1.10.     b  Matt.  12.9,&c. 
Lu.  6.6,&c.     c  Lu.  14.1.     1  or,  Arise,  in  the  midst. 


blessings  to  man, — bringing  rest — 
speaking  peace  by  Jesus  Christ — and 
giving  an  earnest  of  Heaven.  And  so 
only  can  we  settle  a  thousand  questions 
about  its  observance.  The  law  of  the 
Sabbath  is  always  to  be  construed  in 
this  light,  as  providing  for  man's  high- 
est welfare. 

28  Therefore.  For  this  reason.  Christ, 
the  second  Adam,  is  Lord  of  the  Sab- 
bath, as  he  is  the  author  of  salvation. 

CHAPTER  III. 

\  38.  The  Healing  op  the  Withered 

Hand  on  the  Sabbath. — Galilee. 


Matt. 

12.  9-14. 


Mark. 

5.  1-6. 


Luke. 

6.  6-11. 


On  this  paragraph,  see  Matt.  12 : 
9-14,  notes. 

2.  They  watched  him.  That  is,  insid- 
iously. The  Scribes  and  Pharisees  did 
this,  as  we  learn  from  Luke  6:  7. 

5.  Grieved.  The  term  implies  that  it 
was  more  grief  than  wrath.  ^Hard- 
ness of  their  hearts.  Mark  is  most  full 
on  this  point.  They  watched  him, 
and  charged  him,  most  maliciously, 
even  when  he  would  go  about  doing 
good  among  them.  And  this  hardness 
of  heart,  we  see,  was  the  very  root  of 
their  evil  conduct.  Who  could  think 
it  excusable  ?  How  can  any  one's  deep- 
seated  depravity  excuse  his  wicked 
conduct?  Will  the  dishonest  principles 


day,  or  to  do  evil  ?  to  save  life,d  or 
to  kill  ?  But  they  held  their  peace. 

5  And  when  he  had  looked  round 
about  on  them  with  anger,  being 
grieved  for  the  hardness2  of  their 
hearts,  he  saith  unto  the  man, 
Stretch  forth  thine  hand.  And  he 
stretched  it  out :  and  his  hand  was 
restored  whole  as  the  other. 

6  And  the  Pharisees  went  forth, 
and  straightway  took  counsel  with 
the*  Herodians  against  him,  how 
they  might  destroy  him. 

If  7  But  Jesus  with- 
drew himself  with  his  disciples  to 
the  sea:  and  a  great f  multitude 

d  Hos.  6.6.    2  or,  blindness,    e  Matt.  22.16. 
/Lu.6.17. 


of  the  thief  excuse  his  robbery  ?  Will 
the  stony  heart  of  the  murderer  excuse 
his  shedding  blood?  ^Restored — 
whole  as  the  other.  This  is  the  sense 
of  the  verb,  without  the  additional 
clause — "restored  to  its  former  condi- 
tion." The  hand  thus  virtually  dead, 
must  have  been  virtually  new-created, 
before  it  could  be  so  restored.  It  was 
cured  in  the  act  of  obedience  to  the 
divine  command.  How  beautiful  and 
expressive  an  illustration  of  Christ's 
new  creating  power  in  the  soul. 

6.  This  is  the  first  mention  of  the 
Pharisees  taking  counsel  to  put  him  to 
death.  ^[  The  Herodians.  These  were 
politically  the  severest  opponents  of  the 
Pharisees,  for  they  favored  the  claims 
of  Herod  Antipas  of  Galilee,  and  the 
Pharisees  were  bitterly  averse  to  the 
Roman  authority.  This  shows  that, 
like  Herod  and  Pilate,  the  worst  ene- 
mies could  make  common  cause  against 
Christ.  The  enmity  against  him  swal- 
lowed up  all  other  enmities.  "The 
carnal  mind  is  enmity  against  God." 

\  39.  Jesus  Arrives  at  the  Sea  ov 
Tiberias,  and  is  Followed  Br 
Multitudes. 

Matt.  I      Mark.        I      Luke.       |     John. 

12.  15-21.|  3.  7-12.  | 

7.  From  Galilee.  Mark  is  very  par- 
ticular in  telling  us  from  what  various 


A,  D.  31.] 


CHAP.  ill. 


27 


from  G-alilee  followed  him,  and 
from  Judea, 

8  And  from  Jerusalem,  and  from 
Iduinea,  and/rom  beyond  Jordan; 
and  they  about  Tyre  and  Sidon, 
a  great  multitude,  when  they  had 
heard  what  great  things  he  did, 
came  unto  him. 

9  And  he  spake  to  his  disciples, 
that  a  small  ship  should  wait  on 
him  because  of  the  multitude,  lest 
they  should  throng  him. 

10  For  he  had  healed  many;* 
insomuch  that  they  x  pressed  upon 
him  for  to  touch  him,  as  many  as 
had  plagues. 

11  Andb  unclean  spirits,  when 
they  saw  him,  fell  down  before 
him,  and  cried,  saying,  Thou  art 
the  Son  of  Grod. 

a  Matt.  12.15.  14.14.     1  cr,  rushed,     b  ch.  1.24. 
Matt.  14.33.    Lu.  4.41.    Ja.  2.19. 

quarters  this  multitude  came,  and  on 
what  account  they  resorted  to  him. 
To  this  great  and  promiscuous  throng 
our  Lord  took  opportunity  to  declare 
himself  in  his  true  character,  and  to 
correct  their  false  views  of  him.  See 
Matt.  12:  17,  and  map. 

10.  Plagues.  This  word  means  more 
literally  scourges,  and  here  refers  to  the 
various  maladies  under  which  they 
suffered. 

11.  Unclean  spirits.  Though  the  per- 
sons who  had  evil  spirits  fell  down,  yet 
their  action,  here,  is  attributed  to  the 
spirits  themselves,  for  it  was  by  their 
agency.  This  agrees  with  many  pas- 
sages in  showing  that  these  evil  spirits 
were  real  and  personal.  They  spake — 
they  came  out  of  men  and  entered  into 
them.  So,  here,  they  cried  out,  and  v. 
12,  Christ  strictly  charged  them  (the 
spirits)  that  they  should  not  make  him 
known — for  the  time  of  his  open  man- 
ifestation as  the  Messiah  had  not  yet 
come.  "This  was  not  the  time,  nor 
were  these  the  heralds."  Bengel.  It 
was  a  malicious  effort  to  confuse  his 
plans,  by  giving  a  testimony  from  Sa- 


12  And  he  straitly  charged  them 
that  they  should  not  make  him 
known. c 

Tf  13  And  d  he  go- 
eth  up  into  a  mountain,  and  call- 
eth  unto  him  whom  hee  would: 
and  they  came  unto  him. 

14  And  he  ordained  twelve,  that 
they  should  be  with  him,  and 
that  he  might  send  them  forth  to 
preach, 

15  And  to  have  power  to  heal 
sicknesses,  and  to  cast  out  devils : 

16  And  Simon f  he  surnamed 
Peter ; 

17  And  James  the  son  of  Zebe- 
dee,  and  John  the  brother  of  James; 
and  he  surnamed  them  Boanerges, 
which  is,  The  sons  of  thunder;  s 

18  And  Andrew,  and  Philip,  and 

c  oh.  1.25,34.     d  Mutt.  10.1.     eJno.  15.16.     /  Jno.  1.42. 
ylsa.58.1.      Je.  23.29. 


tan's  hosts.  And  hence  in  v.  22,  we 
see  the  charge  of  league  with  devils  is 
brought  against  Christ.     See  Stier. 

\  40.  Jesus  Withdraws  to  the  Moun- 
tain, and  Chooses  the  Twelve. 
Multitudes  follow  him. — Near  Caper- 
naum. 

Matt.        |        Mark.        I        Luke.        I     John. 

10.  2-4.  |  3.  13-19. 1  6.  12-19.  | 

14.  He  ordained.  That  is  appointed, 
and  solemnly  and  authoritatively  set 
apart  these  twelve  disciples  (and  after- 
wards sent  them  forth,  ch.  6:  6-13,)  as 
Apostles,  and  they  have  no  successors, 
as  such.  There  is  no  hint  given  here 
of  any  preeminence  among  the  twelve. 

17.  Boanerges.  Mark  alone  mentions 
that  the  sons  of  Zebedee  were  so  called 
by  the  Master.  This  name  means, 
"sons  of.  thunder."  "Son  of,"  is  a 
Hebrew  mode  of  expressing  a  charac- 
ter or  attribute  of  a  person.  This 
name  is  held  by  some  to  have  been 
given  them  as  a  term  of  reproach,  re- 
buking their  rashness,  &c.  "Son  of 
perdition,"  &c.  But  this  is  a  name  ol 
honor,  and  significant  of  a  divine  mis- 


28 


MARK. 


[A.  D.  31. 


Bartholomew,  and  Matthew,  and 
Thomas,  and  James  the  son  of  Al- 
pheus,  and  Thaddeus,  and  Simon 
the  Canaanite, 

19  And  Judas  Iscariot,  which 
also  betrayed  him :  and  they  went 
into1  an  house. 

f20  And  the  mul- 
titude cometh  together  again,  so 
•that  they  could  not  so  much  as 
eat  bread. 

1  or,  home.    ach.  6.31. 

si  on  as  fully  as  the  name  Peter,  with 
which  it  is  closely  connected.  It  doubt- 
less indicates  some  qualities  either  al- 
ready possessed  by  them,  or  to  be  given 
to  each  of  them  for  his  work.  Heng- 
stenberg  thinks  that  "in  this  passage 
we  have  a  key  to  the  frequent  mention 
of  thunder  in  the  Revelation — as  Ben- 
gel  remarks,  '  a  son  of  thunder  is  a  fit 
person  for  hearing  voices  of  thunder ;' 
and  that,  in  the  application  of  this 
name  the  Lord  described  the  Apoca- 
lypse long  before  it  was  written, — so 
that  it  may  be  said  to  be  deprived  of 
its  signification  when  that  book  is  as- 
cribed to  another  than  John."  He 
thinks  also  that  the  name  implies  their 
vivid  sense  of  the  judicial  righteous- 
ness of  God,  in  respect  to  those  sinners 
against  whom  it  is  directed.  This 
strong  feeling  in  James,  which  the 
world  would  call  roughness,  was  proba- 
bly the  cause  of  his  early  martyrdom. 
He  was  slain  by  Herod.  Acts  12  :  2. 
John  and  James,  we  see,  (Luke  9:  51,) 
would  have  had  fire  called  down  from 
heaven  on  those  who  would  not  receive 
Jesus;  acting  in  the  spirit  of  Elias  and 
of  the  law.  See  Hengstenberg  on  the 
Revelation,  ch.  10 :  3.  We  observe, 
that  though  John  was  the  loving  and 
beloved  disciple,  he  is  most  terrific  in 
reproof,  and  uses  the  hardest  names, 
against  sin  and  sinners,  as  "liar,"  "an- 
tichrist," "  deceive, "  "  children  of  the 
devil."  See  1  John.  He  was  an  Apos- 
tle, Evangelist,  and  Prophet,  (Apoca- 
lypse). Fr.  Trench  notes  that  the 
term  for  "thunder,"  here,  is  kindred  to 
that  in  Haggai,  "I  will  shake  ail  na- 


21  And  when  his2  friends  heard 
of  it,  they  went  out  to  lay  hold  on 
him :  for  they  said,  He  b  is  beside 
himself. 

22  And  the  scribes  which  came 
down  from  Jerusalem,  said,  Hec 
hath  Beelzebub,  and  by  the  prince 
of  the  devils  casteth  he  out  devils. 

23  And  he  called  them  unto  him, 
and  said  unto  them  in  parables, 
How  can  Satan  cast  out  Satan? 

2  or,  kinsmen.      6  Hos.  9.7.     Jno.  10.20.      c  Matt.  9.34. 
10.25.  12.24.     Lu.  11.15.    Jno.  7.20.  8.48,52. 

tions," — alluding  to  the  kingdom  of 
Christ  in  its  overturnings.  And  this, 
then,  would  mean  that  they  should  be 
eminent  instruments  in  accomplishing 
this  change,  and  should,  like  thunder 
or  an  earthquake,  bear  down  all  oppo- 
sition by  their  inspired  preaching  and 
miraculous  powers.  (Life  and  Charac- 
ter of  John,  p.  22,  note.)    See  Acts. 

It  may  be  that  certain  celebrated 
prophecies  were  now  specially  fulfilled 
— even  those  of  Moses  and  Jacob — that 
Zebulon  and  Isaachar  (Galilean)  should 
call  the  people  to  offer  sacrifices  of 
righteousness,  (Deut.  23:  18,  19,)  and 
that  Naphtali  should  "give  goodly 
words."    Gen.  49:21. 

§48.  The  Healing  of  a  Demoniac. 
The  Scribes  and  Pharisees  Blas- 
pheme.— Galilee. 


Matt. 

12.  22-37, 


I       Mark. 

3.  19-30. 


Luke. 

11.14,15, 
17-23. 


John. 


20.  Fat  bread.  The  throng  was  so 
pressing,  that  they  could  not  get  op- 
portunity for  their  ordinary  meals. 
The  labors  of  Christ's  work,  as  we 
have  it  to  do,  will  often  interfere  with 
convenience  and  comfort  of  the  flesh. 

21.  Eis  friends.  His  kinsmen,  and 
not,  of  course,  the  twelve  whom  he  had 
just  set  apart.  They  set  out  to  lay 
hold  of  him  forcibly,  and  take  him 
away  from  such  fatiguing  and  self-de- 
nying work.  He  was  losing  his  meals 
and  his  rest.  They  thought  of  it  only 
as  fanatical  and  crazy.  They  looked  up- 
on his  work  with  no  proper  views,  "for 
neither  did  his  brethren  believe   on 


A.  D.  31.] 


CHAP.  III. 


29 


24  And  if  a  kingdom  be  divided 
against  itself,  that  kingdom  can- 
not stand. 

25  And  if  a  house  be  divided 
against  itself,  that  house  cannot 
stand. 

26  And  if  Satan  rise  up  against 
himself,  and  be  divided,  he  cannot 
stand,  but  hath  an  end. 

27  Noa  man  can  enter  into  a 
strong  man's  house,  and  spoil  his 
goods,  except  he  will  first  bind  the 
strong  man ;  and  then  he  will  spoil 
his  house. 

o  Isa.  49.24,26.    61.1.    Matt.  12.29. 


him."  John  7:  5.  Temptations  and 
opposition  even  of  relatives  and  friends 
will  often  meet  the  faithfnl  minister. 
Every  devoted  Christian  may  some- 
times be  so  situated.  What  a  reflec- 
tion for  such,  is  this — that  Christ  had 
kinsmen  that  sought  to  tear  him  from 
his  work  and  labor  of  love  by  violent 
hands,  and  reproached  him  with  being 
beside  himself,  or  having  lost  his  reason. 

22.  The  Scribes,  &c.  Mark  alone 
mentions  that  these  had  come  down  from 
Jerusalem.  They  were  leading  Scribes, 
who  acted  as  jealous  and  angry  spies. 
The  devils'  testimony,  in  v.  11,  was 
thus  to  confuse  his  plans.  The  Pha- 
risees joined  in  this,  says  Matthew. 
See  Notes. 

It  is  remarkable,  that  on  a  Silver 
Coin  of  Aradus  (the  Arvad  of  Scrip- 
ture) we  find  the  accompanying  figure, 
which  probably  has  a  reference  to  this 
idol. 


23.  Called  them  unto  him.  In  the 
house,  or  large  court  of  the  house,  at 
the  East. 

27.   The  strong  nan.  By  this  is  meant 


3* 


28  Verily  I  say  unto  you,  All k 
sins  shall  be  forgiven  unto  the  sons 
of  men,  and  blasphemies  wherewith 
soever  they  shall  blaspheme  : 

29  But  he  that  shall  blaspheme 
against  the  Holy  Grhost«  hath 
never  forgiveness,  but  is  in  danger 
of  eternal  damnation : 

30  Because  they  said,  He  hath  an 
unclean  spirit. 

If 31  There*  came 
then  his  brethren  and  hia  mother, 
and,  standing  without,  sent  unto 
him,  calling  him. 

6  Matt.  12.31.  Lu.  12.10.     c  He.  10.29.    d  Matt.  12.46-48. 
Lu.  8.19-21. 

Satan  or  Beelzebub.  He  would  prove 
that  Christ  could  not  cast  out  devils, 
unless  he  was  greater  than  the  Prince 
of  Devils.  He  must  be  some  one  else 
than  he,  and  some  one  stronger  than 
he. 

29.  Blaspheme  against  the  Holy  Ghost. 
See  notes  on  Matt.  12:31.  \Is  in  dan- 
ger of,  &c.  This  term  means,  that  he 
"is  exposed  to,"  or  "condemned  to," 
as  in  Matt.  26:66.  "He  is  guilty  of 
death."  So  also  in  1  Cor.  11 :  27,  the 
same  word  is,  "shall  be  guilty  of  the 
body  and  blood  of  the  Lord."  And  in 
Mark  14:  64,  "condemned  him  to  be 
guilty  of  death."  James  2  :  10.  Heb. 
2:15.  This  language  is  equivalent  to 
that  in  Matthew,  where  "neither  in 
this  world  nor  in  the  world  to  come," 
means  never,  never — "but  is  condemned 
to  eternal  damnation." 

30.  Their  charging  Christ  with  act- 
ing by  Satanic  influence,  instead  of  by 
"the  Spirit  of  God,"  (see  Matt.  12  :  28) 
was  auch  a  malicious  reviling  of  the 
Holy  Ghost  as  was  beyond  forgiveness. 
It  confounded  the  source  of  all  holy 
influence  with  Satan,  the  source  of  all 
evil. 

§50.  The  True  Disciples  of  Christ 
His  Nearest  Relatives. — Galilee. 

Matt.  I      Mark.         I      Luke.         I    John. 

12.  46-50. 1 3.  31-35. 1 8.  19-21.  | 

31.  Sent  unto  him.  Why  they  sent 
unto  him,  is  incidentally  stated  by 
Luke — "they  could  not  come  at  him 


30 


MARK. 


[A.  D.  82. 


32  And  the  multitude  sat  about 
him ;  and  they  said  unto  him,  Be- 
hold, thy  mother  and  thy  brethren 
without  seek  for  thee. 

33  And  he  answered  them,  say- 
ing, Who  is  my  mother,  or  my 
brethren  ? 

34  And  he  looked  round  about 
on  them  which  sat  about  him,  and 
said,  Behold  my  mother  and  my 
brethren ! 

35  For  whosoever  shall  doa  the 
will  of  God,  the  same  is  my  brother, 
and  my  sister,  and  mother. 

a  Ja.  1.25.    Jno.  2.17.     6  Matt.  13.1,&c.    Lu.  8.4.&C. 


for  the  press,"  or  the  crowd,   which 
was  very  great. 

34.  My  brethren!  By  this  he  meant 
to  refer  to  his  disciples  there,  as  his 
true  kinsmen  and  brethren.  His  man- 
ner is  given  by  two  Evangelists.  "He 
looked  round  about  on  them,"  and 
"stretched  forth  his  hands  towards 
them."    Matt. 

35.  The  will  of  God.  That  is,  what 
God  pleases,  or  claims  of  us.  To  do 
his  will,  is  to  strive  by  all  means  to 
serve  him,  and  to  live  daily  according 
to  the  spirit  of  the  Lord's  prayer, 
"Thy  will  be  done,"  &c.  He  has 
made  known  to  us  his  will  in  the  Scrip- 
tures. We  are  enabled  to  do  it,  only 
as  we  obtain  his  gracious  aid.  With- 
out the  Holy  Spirit  to  renew  and  con- 
strain us,  none  can  do  his  command- 
ments, because  all  are  utterly  depraved 
by  nature,  and  disinclined  to  his  ser- 
vice. Those  who  do  his  will  are  thus 
of  course  in  the  closest  relation  to  him. 
They  are  his  workmanship — united  to 
him  by  faith — they  cleave  to  him  in 
love — and  they  have  his  indwelling,  by 
the  Spirit.  How  wonderful  this  con- 
descending grace !  His  true  -disciples 
are  his  nearest  relatives !  The  poorest 
beggar,  like  Lazarus,  may  be  his  bro- 
ther— may  be  near  to  him  as  a  mother ! 
Nay,  instead  of  Mary,  his  mother  in 
the  flesh,  being  worshipped  as  having 
such  controlling  influence  with  Christ 
in  Heaven,  (which  is  the  mockery  of 


CHAPTER  IV. 

If  A  NDb  he  began 
J\.  again  to  teach 
by  the  sea-side  :  and  there  was 
gathered  unto  him  a  great  multi- 
tude, so  that  he  entered  into  a 
ship,  and  sat  in  the  sea;  and  the 
whole  multitude  was  by  the  sea  on 
the  land. 

2  And  he  taught  them  many 
things  by  parables,0  and  said  unto 
them  in  his  doctrine, 

3  Hearken  A  Behold,  there  went 
out  a  sower  to  sow : 

c  Pa.  78.2.  ver.  34.      d  ver.  9.23.  ch.  1.16. 


the  Romish  church,)  any  poor  faithful 
disciple  stands  in  the  mother's  place — 
can  attain  to  the  honor  of  being  his 
nearest  relative!  Instead  of  paying 
divine  honor  to  the  Virgin  Mary,  as 
the  Romanists  do,  let  each  strive  to 
stand  in  this  closest  relationship,  as 
his  brother,  sister,  mother!  Christ 
came  in  the  flesh  mainly  for  his  great 
spiritual  work,  and  his  spiritual  rela- 
tives are  those  who  are  nearest  to  his 
heart,  here  and  hereafter.  Strange, 
that  in  the  face  of  such  plain  declara- 
tions, the  Romish  church  should  exalt 
his  mother  Mary  above  all  creatures, 
and  even  pray  to  her,  and  worship  her, 
as  above  our  Lord  himself ! 

CHAPTER  IV. 

§  54.  Parable  of  the  Sower. 

Lake  of  Galilee — near  Capernaum  ? 

Matt.        I      Mark.       1     Luke.        I      John. 

13.  1-23.  |  4.  1-25.1  8.  4-18.  | 

2.  Parables.  See  notes  on  Matt. 
13:  3. 

8.  Fruit  that  sprang  up.  Here  the 
seed  was  not  only  fruitful,  but  brought 
forth  other  seed  that  was  so.  Our 
Christian  deeds  may  spring  up  and 
bring  forth  after  us  forever. 

9.  Who  hath  ears,  &c.  See  notes  on 
Matt.  13:9. 

10.  Alone.   Mark  is  thus  particular. 

11.  The  mystery,  &c.  See  notes  on 
Matt.  13:  11.  ^  Them  that  are  without. 
Luke  has  it  "to  others,"  that  is,  the 


A.  D.  31.] 


!HAP.  IV. 


31 


4  And  it  came  to  pass,  as  lie  sow- 
ed, some  fell  by  the  way-side,  and 
the  a  fowls  of  the  air  came  and  de- 
voured it  up. 

5  And  some  fell  on  stonyb  ground, 
where  it  had  not  much  earth ;  and 
immediately  it  sprang  up,  because 
it  had  no  depth  of  earth: 

6  But  when  the  sun  was  up,  it 
was  scorched ;  and  c  because  it  had 
no  root,  it  withered  away. 

7  And  some  fell  among  thorns  ;d 
and  the  thorns  grew  up,  and  choked 
it,  and  it  yielded  no  fruit. 

8  And  other  fell  on  goode  ground, 
and  did  yield  fruit f  that  sprang  up 
and  increased,  and  brought  forth, 
some  thirty,  and  some  sixty,  and 
some  an  hundred. 

9  And  he  said  unto  them,  He  that 
hath  ears  to  hear,  let  him  hear. 

10  And  s  when  he  was  alone,  they 
that  were  about  him  with  the  twelve 
asked  of  him  the  parable. 

11  And  he  said  unto  them,  Unto 
Lyou  it  is  given  to  know  the  mys- 
tery of  the  kingdom  of  G-od :  but 
unto  them  that  are  without, »  all 
these  things  are  done  in  parables : 

12  Thatk  seeing  they  may  see, 
and  not  perceive ;  and  hearing  they 
may  hear,  and  not  understand  j  lest 

oGe.  15,11.  6  Eze.  11.19.  36.26.  cPs.1.4.  Ja.  1.11. 
dJer.4.3.  e  He.  6.7,8.  /  Col.  1.6.  pMatt.  13.10,&c. 
ftEp.  1.9.  i  Col.  4.5.  lTh.4.12.  1  Tim.  3.7.  fclsa.6.9, 
10.    Jno.  12.40.    Acts  28.26,27.    Rom.  11.8. 


unrenewed,  that  are  not  of  the  genuine 
discipleship.  This  was  a  phrase  ap- 
plied by  the  Jews  to  the  heathen,  and 
by  the  Apostles  to  unbelievers.  1  Cor. 
5:12,  13.  Col.  4:5. 

12.  See  notes  on  Matt.  13 :  13-15. 
^  Lest  at  any  time,  &c.  This  expresses, 
not  the  object  of  the  divine  method,  but 
the  result  of  their  duil  understanding, 
and  of  the  judicial  blindness  to  which 
they  are  given  over. 

13.  Know  ye  not,  &c.  That  is,  do  ye 
not  understand  the  application  of  this 


at  any  time  they  should  be  con- 
verted, and  their  sins  should  be 
forgiven  them. 

13  And  he  said  unto  them,  Know 
ye  not  this  parable  ?  and  how  then 
will  ye  know  all  parables  ? 

14  The  sower1  soweth  the  word. 

15  And  these  are  they  by  the 
way-side,  where  the  word  is  sown  j 
but  when  they  have  heard,  Satan 
cometh  ra  immediately,  and  taketh 
away11  the  word  that  was  sown  in 
their  hearts. 

16  And  these  are  they  likewise 
which  are  sown  on  stony  ground; 
who,  when  they  have  heard  the 
word,  immediately  receive  it  with 
gladness ; 

17  And  have  no  root0  in  them- 
selves, and  so  endure  butP  for  a 
time :  afterward,  when  affliction  or 
persecution  ariseth  for  the  word's 
sake,  immediately^  they  are  offend- 
ed. 

18  And  these  are  they  which  are 
sown  among  thorns;  such  as  hear 
the  word, 

19  And  the  r  cares  of  this  world, 
and  the  deceitfulness s  of  riches, 
and  the  *  lusts  of  other  things  en- 
tering in,  choke  the  word,  and  it 
becometh  unfruitful." 

Zlsa.  32.20.  lPe.1.25.  wlPe.5.8.  Rev.  12.9.  «He. 
2.1.  o  Job  19.28.  p  Job  26.10.  q  2  Tim.  1.15.  rLu. 
14.18-20.  lTim.6.9,17.  2  Tim.  4.10.  sPr.33.5.  *Uno. 
2.16,17.    wlsa.  5.2,4. 


parable?  Observe  the  tender  conde- 
scension of  our  Lord  to  the  weak  un- 
derstanding and  dull  perception  of  his 
disciples — stooping  to  inquire  if  they 
have  comprehended  his  teachings,  and 
following  after  them  to  enlighten  their 
minds  and  explain  himself. 

17.  Offended.  Takes  a  dislike — stum- 
bles and  turns  aside. 

19.  Other  things.  Some  things  always 
remain  unpossessed  and  longed  for  by 
the  worldling.  Only  to  the  Christian 
there  rentaineth  a  rest. 


32 


MARK. 


[A.  D.  81. 


20  And  these  are  they  which  are 
sown  on  good  ground ;  such  as  hear 
the  word,  and  receive  it,  and  bring 
forth  fruit,"  some  thirty-fold,  some 
sixty,  and  some  an  hundred. 

21  And  he  said  unto  them,  Is  a 
candle  brought  to  be  put  under  a  b 
bushel,  or  under  a  bed  ?  and  not 
to  be  set  on  a  candlestick? 

22  Forc  there  is  nothing  hid, 
which  shall  not  be  manifested )  nei- 
ther was  any  thing  kept  secret,  but 
that  it  should  come  abroad. 


a  Rom.  7.4.  Col.  1.10.  2  Pe.  1.8.    b  See  on  Matt.  5.15. 
cEc.  12.14.    Matt.  10.26.    Lu.  12.2.    1  Cor.  4.5. 


21,  22.  These  verses  occur  in  Mat- 
thew, but  in  different  connexions,  and 
they  are  such  as  would  naturally  be 
spoken  more  than  once.  See  Matt.  5 : 
15.  10:  26.  11:  15,  &c.  Here,  and  in 
Luke  18  :  16,  &c,  the  illustration  is 
brought  forward,  1st.  To  show  that  he 
teaches  in  parables,  not  to  conceal  but 
to  explain  to  them — and  that  he  is  ever 
most  ready  to  give  explanation  of  his 
doctrines  to  all  who  seek  it,  and  to  lead 
them  into  all  truth.  He  is  the  True 
Light,  &c.  And,  2ndly,  To  set  before 
them  their  duty  especially  in  the  min- 
isterial work — to  hold  forth  the  word  of 
life  as  light-bearers  in  the  world,  (see 
Phil.  2:  16,)  and  to  make  known  what 
they  hear  from  him.  See  Luke  8:  18. 
Bengel  makes  the  connexion  to  be  thus: 
the  earth  covers  the  seed  for  a  proper 
time,  but  ye  ought  at  once  to  put  forth 
the  word  which  ye  have  heard.  22. 
This  passage  refers  to  the  fuller  mani- 
festations which  they  were  yet  to  ex- 
pect as  regards  his  kingdom,  and  that 
the  mystery  of  grace  hid  from  ages 
was  intended  to  come  abroad,  and  to 
be  published  to  the  world.  1  Cor.  4:  5. 
That,  therefore,  his  private  instructions 
to  them  were  for  most  public  use.  See 
Col.  2 :  3.  This  formula  here  employed 
is  found  also  in  other  connexions,  and 
with  other  bearings,  (see  Matt.  10:  26,) 
and  is  just  such  as  would  naturally  be 
variously  used  and  applied  by  our 
Lord.     It  is  specially  sj  Qken  against 


23  If  any  man  have  ears  to  hear, 
let  him  hear. 

24  And  he  saith  unto  them,  Take 
heed  whatd  ye  hear:  withe  what 
measure  ye  mete,  it  shall  be  mea- 
sured to  you;  and  unto  you  that 
hear  shall  more  be  given. 

25  For  he  that  hath,  to  him  shall 
be  given :  and  he  that  hath  not, 
from  f  him  shall  be  taken  even  that 
which  he  hath. 

T  26  And  he  said, 
Sos  is  the  kingdom  of  God,  as 

dlPe.2.2.    e  Matt.  7.2.    /Lu.  8.18.    £  Matt.  13.24. 


hypocrisy — the  leaven  of  the  Pharisees. 

23.  If  any  man,  &c.  These  consid- 
erations just  urged  make  an  additional 
call  for  their  earnest  attention. 

24.  What  ye  hear.  Luke  has  it, 
'■'■how  ye  hear."  Both  are  important, 
and  parts  of  the  idea.  We  are  not  to 
hear  every  thing  from  every  quarter. 
We  should  not  run  after  novelties  and 
errors,  like  the  Athenians.  Acts  17 :  21. 
Satan  enters  in  at  ear-gate.  Bunyan. 
And  when  we  hear  the  truth,  we  are  to 
ponder  it  also.  See  to  it  what  ye  hear 
— discriminate — and  give  attention  to 
the  hearing  of  God's  truth — treasure 
it  up,  and  employ  it  for  good  also  to 
others,  ^f  With  what  measure,  &c.  Ac- 
cording to  your  improvement  of  what 
you  receive,  shall  it  be  further  dispen- 
sed to  you ;  and  as  you  shall  be  dispo- 
sed to  deal  it  out  for  good  to  others,  so 
shall  you  profit  by  it  yourselves,  and 
get  increase  of  knowledge.  Diligence 
in  Christ's  service  is  a  sure  method  of 
gain  and  of  growth  in  grace.  This, 
therefore,  is  to  incite  and  encourage, 
as  well  as  to  warn  and  rebuke  us  in  our 
inquiries.  \  Unto  you  that  hear,  to  wit, 
attentively.  Or,  the  meaning  may  be, 
More  shall  be  demanded  of  you  who 
hear — addition  shall  be  made,  i.  e.  of 
account — shall  be  "laid  on"  as  the 
term  is.     Alford. 

25.  Which  he  hath.  Which  he  seem- 
eth  to  have.     See  Luke. 


A.  D  31.] 


CHAP.  IV. 


33 


if  a  man  should   cast   seed  into 
the  ground; 

27  And  should  sleep,  and   rise 
night  and  day,  and  the  seed  should 


;54J.    The  Parable  op  the  Secret 
Growth  of  the  Seed. 

Matt.        I       Mark.        I       Luke.       I       John. 

1 4.  26-29.1  I 

x'n  the  "Synopsis  of  the  Harmony," 
(see  Notes   on  Matt.)  this  parable  is 
placed  as   parallel  with  that  of  "the 
Tares,"  Matt.  13:  24-53.     But  it   is 
plain,    upon   examination,    that   it    is 
quite   different,    and   teaches  another 
doctrine  with  a  different  illustration  of 
the  kingdom.    It  was  probably  spoken 
in   the  same  connexion.     This  is  the 
only  parable  peculiar  to  Mark.     Mod- 
ern objectors  would  try  to  prove  that 
this   is   intended  for  a  report  of  the 
parable  of  the  Tares,  with  the  Tares 
left  out  by  mistake !     This  shows  the 
spirit  of  such  critics,  and  how  eager 
they  are  to  seize  upon  anything  which 
may  be  turned  by  them  into  a  reflec- 
tion upon  the  Scripture.    This  parable 
seems   to  be    spoken   mainly  for   the 
ministers    of  Christ  who   preach   the 
word,  or  sow  the  seed.     They  are  to 
know  that  the  growth  is  secret,  hidden 
from  their  view,  having  a  law  of  devel- 
opment— not  coming  to  fruit  at  once 
— therefore  they  are  not  to  be  impa- 
tient if  they  see  no  immediate  result 
of  their  labors,  but  they  are  to  have 
confidence  in  God.    Instead  of  working 
and  worrying  always  at  the  root—instead 
of  digging  always  at  first  principles, 
or  preaching  always  the  mere  elements, 
or  the  evidences — they  are  to  consider 
that  the  seed  will  spring  up  as  though 
the  earth  brought  it  forth  of  itself — 
that  it  does  not  live  by  their  constant 
working  at  it  and  watching  it.     Nay, 
that  this  impatient  meddling  may  so 
disturb  the  growth  as  to  kill  it.     They 
must   be  content  to  leave   the   result 
with  God,  and  go  on  at  their  further 
work  of  upbuilding — leaving  the  prin- 
ciples of  the  doctrine  of  Chr'st  going 
on  to  perfection. 

27.  Sleep  and  rise.     That  is,  having 


spring  and  grow  up,  he  knoweth 
not  how. 

28  For  the  earth  bringeth  forth 
fruit  of  herself;  »  first*  the  blade, 

cGe.l.  11, 12.    5Ec.  3.  1,  11. 


sown  the  seed,  he  goes  about  his  ordi- 
nary course  of  sleep  at  night,  and  rising 
to  labor  by  day.  fl  Knoweth  not  how. 
As  regeneration  is  a  work  of  the  Spir- 
it, which,  like  the  winds  blowing,  can 
not  be  traced,  only  in  its  secret  work- 
ings, or  except  from  its  effects,  so  here 
in  this  secret  growth  of  the  seed.  See 
John  3:  8.  Stier  says — "we  know 
as  little  of  the  growing  above  ground, 
as  of  the  growing  under  ground."  So 
also  the  idea  may  be  he  waicheth  not 
how. 

28.  This  is*  the  illustration.  The 
earth  to  all  appearance  bringeth  forth 
fruit  of  itself— the  seed  is  cast  in  by 
the  sower,  and  secretly  it  germinates, 
and  while  he  is  about  other  occupations 
it  springs  up.  This,  we  know,  does 
not  exclude  rain  and  sunshine,  and 
human  care.  Nay,  without  them,  the 
seed  would  rot  and  perish.  But  the 
growth  is  not  dependent  on  the  man 
to  give  life ;  there  is  a  law  of  develop- 
ment, first  the  blade,  then  the  ear,  &c. 
And  as  the  earth  seems  to  bring  forth, 
of  herself,  out  of  her  own  bosom,  yet 
really  by  such  divine  influences  as  the 
rain  and  dew  and  sunshine — so  here, 
in  the  work  of  grace,  and  with  the  se- 
cret development  of  the  incorruptible 
seed  of  which  we  are  born.  1  Pete-? 
1:  23.  This  would  direct  us  to  th< 
patient  waiting  upon  God.  (James  5 
7.)  And  after  the  parable  of  the  sower 
which  might  seem  rather  to  discouraga 
their  effort,  they  are  here  taught  the 
law  of  gracious  development  under 
God.  They  must  plant  and  water,  but 
God  giveth  the  increase.  1  Cor.  3 :  6. 
There  are  laws  in  grace  as  there  .are 
in  nature,  and  as  the  seed  grows  by 
gradual  processes,  so  we  may  expect 
ordinarily,  and  as  the  law  of  God's 
gracious  kingdom,  that  good  planting 
will  be  followed  by  corresponding  fruit, 
and  that  without  any  life-giving  power 
in  the  man  who  sows.     *"[  The  earth— 


34 


HARK. 


[A.  D.  31. 


then  the  ear;  after  that,  the  full 
corn  in  the  ear. 

29  But  when  the  fruit  is  l  brought 
forth,  immediately  he*  putteth  in 
the  sickle,  because  the  harvest  is 
come. 

If  30  And  he  said, 
Whereunto  shall  we  liken  the  king- 
dom of  G-od  ?  or  with  what  com- 
parison shall  we  compare  it? 

31  _7^b  2slike  a  grain  of  mustard- 
seed,  which,  when  it  is  sown  in 

lor,  ripe.  Job  5.  26.  a  Re.  14.  15.  5  Matt.  13.31, 
82.  Lu.  13.  18,  19. 

of  herself .  This  means,  of  course,  "the 
earth"  that  is  sown,  since  it  is  folly  to 
look  for  a  harvest  without  seed.  And 
also  it  means,  the  earth — which  God 
has  made  productive — -not  the  rock, 
where  nothing  grows.  The  term  "0/ 
itself"  excludes  the  human  efficiency, 
and  includes  the  mighty  power  of  God. 
"Only  when  the  seed  comes  forth  'of 
itself  does  it  spring  up,'  and  only  this 
it  is  which  proves  it  to  be  seed."    Sticr. 

29.  The  fruit  which  is  appropriate 
may  in  its  time  be  reaped.  He  who 
has  trusted  his  work  to  God,  the  life 
giver,  and  has  worked  in  the  Master's 
vineyard,  looking  to  him  to  bring  for- 
ward the  good  seed,  he  will  have  a 
work  of  reaping  to  do.  "He  who  go- 
eth  forth  weeping,  bearing  precious 
seed,  shall  doubtless  come  again  with  re- 
joicing, bearing  his  sheaves  with  him." 
"But,"  says  Stier,  "ye  laborers  in  the 
kingdom,  follow  not  along  with  your 
wagons  as  soon  as  you  have  sown  a 
little,  but  give  the  ground  time  with 
the  seed.  Yet  if  you  see  the  fruit 
then  also  immediately  put  in  the  sickle." 
The  Lord  here  speaks  not  of  the 
reapers,  as  in  Matt.  13,  for  here  the 
husbandmen  themselves  are  the  sickle 
bearers.  There  needs  no  angel  yet, 
for  it  is  not  the  harvest  of  the  last  day 
that  is  here  meant. 

§  55.  Parable  of  the  Mustard  Seed, 
&c. — Near  Capernaum. 

Matt.  I        Mark.         I      Luke.      I       John. 

13.  31-53.  J  4.   30-34.1 

30.  The  Rabbins  commenced  a  dis- 


the  earth,  is  less  than  all  the  seeds 
that  be  in  the  earth : 

32  But  when  it  is  sown,  it  grow- 
eth  up,  and  becometh  greater0 
than  all  herbs,  and  shooteth  out 
great  branches;  so  that  the  fowls 
of  the  air  may  lodge  under  the 
shadow  of  it. 

33  And  with  many  such  parables 
spake  he  the  word  unto  them,  as d 
they  were  able  to  hear  it. 

34  But  without  a  parable  spake 

c  Pr.  i.  18.  Is.  11.  9.  Da.  2.  U.  Mai.  1. 11.  d  Jno.  16. 
12. 

course  by  questioning,  as  here  and  in 
Luke  13:  18. 

31.  Mustard-seed.  We  found  the  tree 
growing  to  a  great  size  on  the  fertile 
plain  of  Genesaret  along  the  sea  of 
Galilee. 

32.  This  parable  presents  the  king- 
dom of  heaven  in  its  outward  progress, 
and  as  it  would  appear  to  the  eye  of 
man. 

33.  The  word.  The  doctrine  of  his 
church,  or  gospel  kingdom.  ][  Able  to 
hear  it.  It  was  but  gradually  that  they 
could  receive  the  truth  which  was  so 
opposite  to  their  prejudices.  He  bore 
with  them,  and  led  them  along  step  by 
step,  as  they  could  go.  So  the  Great 
Teacher  often  leads  weak  disciples  out 
of  darkness  into  God's  marvelous  light. 
They  have  found  their  views  gradually 
but  greatly  altered,  during  a  long 
course  of  attention  to  divine  things, 
till,  looking  back,  they  can  hardly  say 
where  the  night  changed  into  morn- 
ing. 

34.  Without  a  parable.  That  is,  he 
adopted  this  method  of  illustration 
on  this  great  subject,  and  by  various 
similitudes  he  showed  them  what  the 
kingdom  was  like.  This  only  displays 
his  forbearance  and  willingnes  to  in- 
struct. Yet  he  would  be  inquired  of 
for  all  these  things  to  explain  them. 
None  can  understand  savingly  the  sim- 
plest truth  without  divine  power.  And 
this  he  will  give  freely  to  all  who  seek  it. 
^[  And  when  they  were  alone.  How  beau- 
tifully we  read  here  Christ's   gentle, 


A.  D.  31.] 


CHAP.  IV. 


35 


he  not  unto  them :  and  when  they 
were  alone,  he  expounded  all  things 
to  his  disciples. 

f  35  And  the  same 
day,  when  even  was  come,  he  saith 
unto  them,  Let  us  pass  over  unto 
the  other  side. 

36  And  when  they  had  sent  away 
the  multitude,  they  took  him  even 
as  he  was  in  the  ship :  and  there 
were  also  with  him  other  little 
ships. 

37  And  a  there  arose  a  great 
storm  of  wind,  and  the  waves  beat 


a  Matt.  8.  23.  Lu.8.  22. 


faithful  teachings,  following  up  illus- 
tration by  explanation,  and  in  most 
familiar,  confidential  ways,  bringing  the 
truth  home  to  their  retirement.  So 
our  Lord  follows  up  the  public  minis- 
trations of  the  Sabbath  and  sanctuary, 
by  his  own  private  and  more  complete 
explanations  to  us,  '  when  we  are  alone  ;' 
and  so  he  makes  the  closet  of  the 
Christian  attractive  and  blessed.  So  the 
minister  of  Christ  should  visit  his 
hearers. 

$56.    Jesus   Directs   to  Cross   the 

Lake.      Tempest  Stilled. 

Lake  of  Galilee. 

Matt.         I       Mark.         I       Luke.         I       John. 

8.  18-27.(4.  36-41.18.  22-25.  | 

35.  The  same  day.  That  is,  on 
which  the  parables  were  delivered. 
This  express  language  fixes  the  time, 
though  Matt,  has  the  record  in  another 
order.  ^[  Even.  That  is,  at  the  even- 
ing of  the  day,  he  proposed  to  cross  to 
the  other  side  of  the  lake.  Matthew 
explains  (ch.  8:  18,  &c.)  that  it  was 
at  seeing  great  multitudes  about  him, 
that  he  gave  this  order  to  cross  over; 
and  that  this  movement  brought  out  a 
scribe  who  proposed  to  accompany  him 
and  to  cast  in  his  lot  with  him. 

36.  As  he  ivas — without  any  prepar- 
ation. ^[  Ships.  These  were  not  great 
vessels,  such  as  we  call  ships,  but 
boats  of  small  size,  not  very  able  to 
navigate  this  lake,  (see  vs.  37,)  yet 
these  vessels  were  of  different  sizes,  as 


into  the  ship,  so  that  it  was  now 
full. 

38  And  he  was  in  the  hinder 
part  of  the  ship,  asleep  on  a  pillow : 
and  they  awake  him,  and  say  unto 
him,  Master,  b  carest  thou  not  that 
we  perish? 

39  And  he  arose  and  rebuked 
the  wind,  and  said  unto  the  sea, 
Peace,  be  still.  And  cthe  wind 
ceased  and  there  was  a  great  calm. 

40  And  he  said  unto  them,  Why 
are  ye  so  fearful  ?  d  how  is  it  that 
ye  have  no  faith  ? 

5  Ps.  10.  1.  Is.  40.  27.  La.  3.8.  c  Ps.  89. 9.  La.  3. 31,  32. 
dPs.  46.  1,2.  Is.  43.2. 


some  are  termed  "little  ships,"  and 
seem  to  have  parted  company  in  the 
gale. 

37.  This  lake  of  16  or  18  miles  in 
length  by  5  or  6  average  breadth,  though 
so  beautifully  calm  when  we  pitched  our 
tents  by  its  side  at  Tiberias,  and  passed 
along  its  borders  by  the  plain  of  Gen- 
nesaret,  is  liable  to  very  sudden  tem- 
pests, that  work  up  its  waters  to  the 
greatest  violence. 

38.  A  pillow.  Rather  the  pillow — a 
part  of  the  boat,  and  probably  the  seat 
used  by  the  rowers  at  the  stern,  not  a 
cushion,  but  of  wood.  ^  Carest  thou  not. 
This  expresses  the  most  urgent  en- 
treaty. Bengel  remarks  that  God  is  not 
angry  at  the  very  importunate  suppli- 
ants. Luke  reads  ''Lord  save  us — we 
perish."  So  Martha  earnestly  said, 
"Carest  thou  not  that  my  sister  hath 
left  me  to  serve  alone ?"  &c.  "There 
is  no  unmannerliness  in  our  strife  for 
the  greatest  share  in  his  presence  and 
benediction." — Bishop  Hall. 

39.  As  to  the  miracle  here,  see  notes 
on  Matt.  8:26.  ^  Peace — be  silent — 
hush!  Our  Lord  here  addressed  the 
disturbed  elements.  They  have  be- 
come irregular  and  angry  and  warring 
by  the  fall.  And  he  here  shows  how 
perfect  order  and  harmony  and  peace 
even  in  the  natural  elements,  can  be 
restored  by  him. 

40.  No  faith.  None,  at  least,  com- 
pared with  what  they  should  have  had. 


36 


MARK. 


[A.  D.  31 


41  And  they  feared  a  exceeding- 
ly, and  said  one  to  another,  What 
manner  of  man  is  this,  that  even 
the  wind  and  the  sea  b  obey  him  ? 
CHAPTER  V. 
•[f  A  ND c    they    came 
j_\_  over  nnto  the  oth- 
er side  of  the  sea,  into  the  country 
of  the  Gradarenes. 

a  Jno  1.  18,  16.  b  Job  38.  11.   cMatt.  8.  28,  &c.  Lu.  8. 
26,  &c. 


and  none  such  as  was  required.  "0 
ye  of  little  faith."  Matt.  A  full  faith 
in  Christ  should  have  led  them  to  trust 
Mm  confidently  and  fully  in  all  danger 
— whereas  they  seemed  to  have  doubt- 
ed him  in  their  alarm.  "What  time  I 
am  afraid,  I  will  trust  in  thee."  Al- 
though of  little  faith  in  so  far  as  they 
feared  to  perish  with  the  slumbering 
Saviour,  yet  they  were  believing,  inas- 
much as  they  looked  for  their  deliver- 
ance to  the  Lord.  And  not  to  put  even 
this  small  measure  of  faith  to  shame, 
our  Redeemer  wrought  this  miracle, 
and  produced  a  great  calm. 

41.  Obey  him.  His  mandate  was, 
Peace,  be  still,  v.  89.  This  expressed 
his  authority  and  power,  as  not  anoth- 
er's but  his  own  and  of  himself;  and 
so  the  people  understood  it.  "The 
wind  and  the  sea  obey  him,"  is  their 
testimony.  Could  this  be  any  other 
than  God  ?  His  disciples  wrought  mir- 
acles in  his  name — he,  in  his  own 
strength. 

CHAPTER  V. 

1 57.  The  two  Demoniacs  of  Gadara. 
S.  E.  coast  of  the  Lake  of  Galilee. 

Watt.  I       Mark.        I        Luke.  I       John. 

8.  28-34.|  5.  1-21.  |  8.  26-40.  | 

1.  The  Gadarenes.  Matthew  has 
it  "the  country  of  the  Gergesenes." 
These  are  different  names  for  the  same 
region  or  district,  from  the  different 
chief  towns,  Gergesa  and  Gadara,  after 
which  it  might  naturally  be  called. 
"The  country  of  the  Gadarenes"  is  a 
very  general  designation.  It  was  on 
the  east  coast  of  the  sea  of  Tiberias, 
whose  greatest  length  is  only  15  or  18 
miles.     Josephus  speaks  of  Gadara  as 


2  And  when  he  was  come  ont  of 
the  ship,  immediately  there  met 
him  out  of  the  tombs  a  man  with 
an  unclean  spirit, 

3  Who  had  his  dwelling  d  among 
the  tombs ;  and  no  man  could  bind 
him,  no,  not  with  chains : 

4  Because  that  he  had  been  often 
bound  with  fetters  and  chains,  and 


the  capital  of  Perea.  It  was  one  of 
the  ten  cities  of  Decapolis.  It  was 
about  seven  miles  from  Tiberias,  which 
lies  at  the  S.  W.  corner  of  the  Lake. 
We  need  only  say  that  the  rugged  cliffs 
which  rise  abruptly  from  the  eastern 
shore  of  the  Lake,  strongly  answer  to 
the  description  of  "a  steep  place ,"  v.  13, 
while  the  rocks  themselves,  in  all  that 
wild  region  of  country,  are  yet  the 
abodes  of  men,  sometimes  of  families, 
dwelling  in  the  old  tombs  cut  in  their 
sides,  like  the  vaults  in  the  hill-sides 
of  our  cemeteries :  v.  5 — "in  the  moun- 
tains and  in  the  tombs."  The  Lake  lies 
in  a  deep  basin,  walled  on  the  east  by 
such  rocky  cliffs,  and  on  the  west  by 
hills  descending  with  more  gradual 
slope  to  the  shore.  We  came  to  it  over  a 
beautiful  and  cultivated  mountain,  in  a 
short  day's  travel  from  Nazareth  by  Mt. 
Tabor.  The  lake,  so  calm  and  sacred, 
on  whose  borders  the  multitudes  were 
fed,  and  on  whose  shores  and  bosom 
the  Saviour  did  so  many  wonderful 
works,  broke  upon  us  suddenly  and 
with  all  its  charms,  as  we  walked  the 
summit  that  overhangs  Tiberias.  Not 
a  boat  was  to  be  seen  where  the  fisher- 
men apostles  cast  their  nets — not  a  rip- 
ple disturbed  the  water.  All  was  peace 
and  stillness,  as  though  the  Master 
had  just  spoken  the  divine  command, 
"Peace,  be  still." 

2.  Was  come  out  of  the  ship.  That  is, 
when  he  landed.  ^  Willi  an  unclean 
spirit.  That  is,  one  possessed  with  a 
devil.  The  doctrine  everywhere  taught 
in  the  Scripture  of  a  personal  existence 
called  Satan,  the  Devil,  and  of  other 
evil  spirits,  is  denied  by  some;  but 
partly  because  men  arc  unwilling  to 


A.  D.  31.] 


CHAP.  V. 


37 


the  chains  had  been  plucked  asun- 
der by  him,  and  the  fetters  broken 
in  j)ieces :  neither  could  any  man 
tame  him. 

5  And  always,  nignt  and  day,  he 
was  in  the  mountains,  and  in  the 
tombs,  crying,  and  cutting  himself 
with  stones. 

6  But  when  he  saw  Jesus  afar 
off,  he  ran  and  worshipped*  him. 

7  And  cried  with  a  loud  voice, 
and  said,  What  have  I  to  do  with 
thee,  Jesus,  thou  Son  of  the  most 


acknowledge  even  to  themselves  how 
they  are  under  the  power  of  the  evil 
world.  These  demons  were  addressed 
by  our  Lord  as  personal  existences, 
and  as  distinct  from  the  person  whom 
they  possessed — were  ordered  to  come 
out  of  them,  &c.  We  see  special  rea- 
sons why  they  should  have  been  al- 
lowed such  power  on  earth  in  the  time 
of  our  Lord.  It  was  a  period  of  gross 
wickedness,  and  the  hour  and  power  of 
darkness  was  come.  The  whole  world 
of  devils  was  in  battle  against  our 
Lord,  and  he  was  working  a  victory, 
not  only  for  that  time,  but  for  all  time 
— not  only  for  himself,  but  for  us. 
He  was  not  only  to  spoil  principalities 
and  powers,  but  to  make  a  show  of 
them  openly.  We  can  not  say,  but  evil 
spirits  may  again  be  allowed  to  possess 
men  in  some  remarkable  manifesta- 
tions. Matthew  speaks  of  two  on  this 
occasion.  Mark  speaks  only  of  one 
who  was  the  more  prominent,  and 
whose  case  he  intends  to  record  more 
particularly.  \  Tombs.  Throughout 
the  East  we  saw,  especially  in  rocky 
districts,  such  chambers  cut  in  the 
rock  for  tombs.  We  passed  them  often 
in  the  high  hill-sides.  Some  of  the 
tombs  in  the  valley  of  Jehoshaphat  at 
Jerusalem  are  such.  And  our  Lord's 
sepulchre  was  "hewn  out  of  a  rock," 
in  the  garden  of  Joseph.  These  tombs 
have  often  several  rooms.  An  agri- 
cultural colony  from  this  country  have 
their  dwelling  in  such  tombs  at  this 


high  God?  I  adjure  thee  by  God, 
that  thou  torment  me  not. 

8  (For  he  said  unto  him,  Comeb 
out  of  the  man,  thou  unclean 
spirit.) 

9  And  he  asked  him,  "What  is 
thy  name?  And  he  answered, 
saying,  My  name  is  Legion :  c  for 
we  are  many. 

10  And  he  besought  him  much, 
that  he  would  not  send  them  away 
out  of  the  country. 

11  Now  there  was  there,  nigh 

b  Acts  16.13.  He.  2.14.  1  Jno.  3.8.     c  Matt.  12.45. 

time,  in  Wady  Farrah  or  Valley  of  Joy, 
2  hours  N.  E.  of  Jerusalem.  See  notes 
on  Matt.  8:  28.  He  had  his  haunts 
among  these  caves  or  vaults.  They 
were  sometimes  built  with  porches. 
These  would  afford  such  a  fit  retreat. 
3-5.  This  sublime  history  shows  us 
both  the  fearfulness  of  Satan's  work 
among  men,  and  the  blessedness  of 
Christ's  work  in  man's  redemption. 
The  particulars  here  given  by  Mark  are 
not  found  in  Matt:  but  Luke  gives 
them  (ch.  8 : ,  29)  in  a  way  to  intimate 
that  our  Lord,  out  of  sympathy  with 
such  a  distressed  creature,  commanded 
the  devils  to  come  out.  And  what  won- 
der? for  the  language  is  even  like  that 
which  describes  Christ's  own  conflict 
with  Satan, — "he  teas  driven  of  the  devil 
into  the  wilderness."  Luke  8:  29.  See 
Fig.  ch.  16:  5. 

9.  Legion.  This  was  an  acknowledg- 
ment obtained  for  the  multitude  to 
show  the  power  of  Christ. 

10.  Out  of  the  country.  This  is  prob- 
ably explained  by  Luke's  record,  (ch. 
8:  31,)  that  he  would  not  command 
them  to  go  out  into  "the  deep,"  or  the 
abyss,  out  of  their  permitted  abode  on 
earth.  This  is,  of  course,  not  the  lake 
or  sea  that  is  meant,  but  their  expect- 
ed perdition,  to  which  they  begged  not 
to  be  sent.  Thus  they  acknowledged 
him  as  having  power  to  destroy  them; 
and  as  their  final  judge.  See  Jude  6: 
2.  Peter  2 :  4.  Thi ;  is  also  explswneo 
by  th)  language  ir    Matt,  8:  29.    Set 


38 


MARK. 


[A.  D.  31. 


unto  the  mountains,  a  great  herd 
of  swine  a  feeding. 

12  And  all  the  devils  besought b 
him,  saying,  Send  us  into  the 
swine,  that  we  may  enter  into 
them. 

13  And  forthwith  Jesus  gavec 
them  leave.  And  the  unclean 
spirits  went  out,  and  entered  into 
the  swine :  and  the  herd  ran  vio- 
lently down  a  steep  place  into  the 
sea,  (they  were  about  two  thou- 
sand,) and  were  choked  in  the 
sea. 

14  And  they  that  fed  the  swine 

a  he.  11.7  'i     Oe.  14,8.     o  Job  1.10,12.    2.5,6. 
e  He.  13.7.  IPe.  3.22. 


Notes.  The  personality  of  the  man 
and  of  the  demons  is  constantly  inter- 
changed. 

11.  Herd  of  swine.  The  fact  of 
such  a  herd  being  there,  when  the 
keeping  of  swine  was  contrary  to  the 
law  of  Moses,  may  be  accounted  for 
from  the  fact  that  Gadara  was  a  Gre- 
cian city,  as  testified  by  Josephus. 
Antiq.  xvii.  11,  4. 

12.  This  they  asked  naturally  enough, 
from  their  love  of  uncleanliness,  as 
well  as  to  gratify  their  destructive  pas- 
sion. Not  unlikely,  too,  they  aimed 
thus,  maliciously,  to  give  occasion  for 
the  public  rejection  of  Christ,  v.  17. 
Observe.  How  human  nature  can  be 
so  debased  and  beastly  as  to  be  like 
that  of  brutes:  so  that  devils  regard 
the  swine's  nature  as  the  next  best 
dwelling  place  to  such  a  heart. 

13.  Matt,  has  the  simple  and  sub- 
lime reply,  Go!  This  leave  implies 
that  it  was  not  time  for  their  final 
judgment.  Matt.  8:19.  He  would  show 
how  the  spirits  are  subject  to  his  word. 
If  he  cast  them  out  of  a  man  to  go  into 
swine,  what  grace!  Who  shall  com- 
plain that  the  swine  are  lost?  All 
such  must  show  how  lightly  they  value 
the  soul,  when  they  make  swine  to  be 
of  more  account.  Christ  would  show 
that  two  thousand  swine  are  nothing 
in  comparison  with  one  soul.  When 
devils  go  into  swinish  natures,  they  go 


fled,  and  told  it  in  the  city,  and  in 
the  country.  And  they  went  out 
to  see  what  it  was  that  was  done. 

15  And  they  come  to  Jesus,  and 
see  him  that  was  possessed  with 
the  devil,  and  had  d  the  legion, 
sitting,  and  clothed,  and  in  his 
right  mind  :  and  they  were  afraid.* 

16  And  they  that  saw  it,  told 
them  how  it  befell  to  him  that 
was  possessed  with  the  devil,  and 
also  concerning  the  swine. 

17  And  they  began  to  pray  him 
to  depart f  out  of  their  coasts. 

18  And  when  he  was  come  into 

d  Isa.  49.25.    Col.  1.13.      e  Job.  13.11.   Ps.  14.5.   2  Tim. 
1.7.     /Job  21.14.    Lu.5.8.    Acts  16.39. 


into  their  own  chosen  place. — God  per- 
mits sin  in  the  world.  He  does  not 
originate  it,  and  is  not  the  author  of  it. 
^[  Ran  violently.  Their  madness  comes 
from  the  devils  entering  into  them. 
Stier  remarks  that  many  fly  from  this 
history  as  though  the  devils  had  entered 
into  them,  and  plunged  them  into  the 
sea  of  unbelief. 

15.  Sitting.  Instead  of  prowling  about 
and  raving.  Peace  had  been  spoken  to 
his  wretched  spirit.  This  is  explained 
by  Luke's  account — that  "he  ware  no 
clothes."  \  Clothed,  &c.  Thus  Mark's 
account  implies  what  Luke  records. 
Religion  brings  civilization.  Luke  has 
it,  "sitting  at  the  feet  of  Jesus,"  which 
was  in  accordance  with  an  oriental 
custom — pupils  sitting  at  the  feet  of 
their  masters — as  Paul  at  Gamali- 
el's, (Acts  22:  3,)  indicating  reverence 
and  docility.  The  meaning  here  is 
that  the  demoniac  became  at  once  an 
humble  disciple,  instead  of  being  a 
raving  madman  as  before.  What  su- 
preme power  has  Christ  over  men,  and 
over  devils ! 

18.  The  devil  prayed  him.  This  was 
a  most  conclusive  proof  of  the  won 
drous  transformation.  Every  soul  that 
is  truly  delivered  from  Satan's  bondage 
desires  to  be  with  Christ.   Phil,  1 :  23. 

19.  Suffered  him  not.  Not  that  Christ 
would  refuse  his  offer  of  discipleship, 
but  we  can  follow  Christ  without  being 


A.  D.  31.] 


CHAP.  V. 


89 


the  ship,  ho  that  had  been  pos- 
sessed with  the  devil  prayed  him 
that  he  might  be  with  him. 

19  Howbeit,  Jesus  suffered  him 
not,  but  saith  unto  him,  Go  home 
to  thy  friends,  and  a  tell  them  how 
great  things  the  Lord  hath  done 
for  thee,  and  hath  had  compassion 
on  thee. 

20  And  he  departed,  and  began 
to  publish  in  Decapolis  how  great 
things  Jesus  had  done  for  him: 
and  all  men  did  marvel. 

21  And  when  Jesus  was  passed 
over  again  by  ship  unto  the  other 
side,  much  people  gathered  unto 
him :  and  he  was  nigh  unto  the  sea. 


iPs.  66.16.    Is.  38.19. 


with  him  in  the  flesh  or  in  glory.  He 
had  other  work  for  him  to  do  than  to 
attend  him  in  his  journey.  We  may 
have  our  favorite  fields  and  projects, 
but  we  should  always  be  willing  to  go 
where  Christ  orders  us,  and  do  the 
work  he  bids  us.  ^  To  thy  friends. 
His  presence  among  them  as  a  restored 
man  would  have  a  most  powerful  effect 
with  those  who  had  known  him  as  a 
possessed  demoniac.  In  these  circum- 
stances, the  most  good  was  to  be  done 
by  him  at  home  among  his  friends. 
Converts  from  open,  public  sin  should 
specially  testify  among  their  wicked 
companions,  and  show  in  their  own 
familiar  circles  at  home  an  example 
of  true  conversion :  and  every  christian 
has  a  most  important  duty  to  do  among 
his  own  kindred,  and  before  his  house- 
hold. The  light  is  to  be  set  in  the 
candlestick  to  give  light  to  all  that  are 
in  the  house.  Family  religion  is  too 
often  neglected  for  the  out-door  work, 
or  for  the  continued  round  of  public 
service.  Every  true  convert  will  pro- 
claim the  love  of  Christ  by  showing  in 
his  conduct,  precepts,  and  life,  how 
great  things  God  hath  done  for  him, 
Christ  commanded  the  man  to  tell  this, 
for  he  was  little  known  in  Perea. 

20.  Decipolis.  A  district  East  of  the 
Jordan,  or  mostly  so,  including  ten  cities, 


T  22  And,  behold,* 
there  cometh  one  of  the  rulers  of 
the  synagogue,  Jairus  by  name; 
and  when  he  saw  him,  he  fell  at 
his  feet, 

23  And  besought  him  greatly, 
saying,  My  little  daughter  lieth 
at  the  point c  of  death:  I  pray 
thee,  come  and  lay  thy  hands  on 
her,  that  she  may  be  healed;  and 
she  shall  live. 

24  And  Jesus  went  with  him; 
and  much  people  followed  him; 
and  thronged  him. 

25  And  a  certain  woman,  which 
had  an  issue  d  of  blood  twelve  years, 

26  And  had  suffered  many  things 

6Matt.9.18,&c.  Lu.8.U,&c.  cPs.  107.18.  dhe.  15.19,&c. 


as  the  name  signifies,  near  the  sea  of 
Galilee.  Among  these  was  this  Gad- 
ara. 

21.  The  other  side.  That  is,  of  the 
Sea  of  Galilee — he  came  over  to  the 
west  side. 

$  59.  Raising  of  Jairus'  Daughter. 

Woman  with  a  Bloody  Flux, 

Capernaum. 

Matt.        |        Mark.       I        Luke.        I      John. 

9.  18-26.  |  o.  22-43. 1 8.  41-56.  | 

22.  And  as  he  was  just  landed,  and 
was  met  by  the  throng  and  was  yet 
nigh  unto  the  sea,  this  "ruler,"  or 
rnling  elder  of  the  synagogue,  men- 
tioned here  by  name  "Jairus,"  came 
to  him.  He  may  be  one  of  those  spo- 
ken of  in  Luke  7 :  3.  There  were  sev- 
eral of  these  rulers  or  elders  in  every 
synagogue.  Acts  13:  15. 

23.  My  little  daughter.  We  see  the 
tender  affection  of  the  father  even  in 
these  words,  Luke  tells  us  that  she 
was  an  only  daughter,  12  years  of  age. 
Every  parent  and  child  can  see  how 
hard  it  must  have  been  to  have  this 
only  child,  of  so  interesting  an  age, 
lying  at  the  point  of  death,  or  dying, 
and  as  he  thought  most  likely,  dead 
already. 

26.  Mark  gives  these  particulars  no* 
recorded  by  Matthew. 


40 


MARK. 


[A.  D.  31. 


of  many  physicians,  and  had  spent 
all  that  she  had,  and  was  nothing 
"bettered,  hut  rather  grew  worse, 

27  When  she  had  heard  of  Je- 
sus, came  in  the  press  behind,  and 
touched  a  his  garment : 

28  For  she  said,  If  I  may  touch 
but  his  clothes,  I  shall  be  whole. 

29  And  straightway  the  fountain 
of  her  blood  was  dried  up ;  and  she 
felt  in  her  body  that  she  was  healed 
of  that  plague. 

30  And  Jesus,  immediately  know- 
ing in  himself  that  virtue5  had  gone 
out  of  him,  turned  him  about  in 
the  press,  and  said,  Who  touched 
my  clothes? 

31  And  his  disciples  said  unto 

a  Job  13.4.  Ps.  108.12.  Jer.  30.12,13.      b  2  Ki.  13.21. 

Matt.  14.36.  Acts  5.15.  19.12. 


27.  In  the  press.  In  the  crowd.  Who- 
ever comes  to  Christ  must  come  in  the 
press — amidst  hindrances.  They  must 
make  their  way  through  a  crowd  of 
cares,  temptations,  fears,  it  may  be — 
but  in  this,  their  earnestness  and  per- 
severance can  be  shown. 

28.  For  she  said.  This  was  her  con- 
viction. She  had  long  had  conviction 
of  her  necessity.  Now  she  had  a  con- 
viction of  Christ's  sufficiency,  and  of  the 
way  to  Christ.  What  faith  is  here — 
that  even  his  garment  must  have  vir- 
tue in  it.  Whoever  seeks  Christ  will 
not  despise  his  word,  his  ordinances, 
or  the  least  of  his  people. 

29.  Straightway.  So  prompt  was  the 
cure.  Our  Lord  will  meet  a  prompt 
faith  by  a  prompt  deliverance.  ^  She 
felt.  How  perfectly  satisfactory  is  this 
sense  of  healing.  What  a  change, 
after  twelve  long  jrears  of  constant  ill- 
ness, never  knowing  the  sweets  of 
health,  to  feel  a  full  and  instant  recov- 
ery !     Healed ! 

30.  Virtue.  The  word  means  power, 
and  is  the  same  word  that  is  often 
translated  "mighty  work,"  "miracle," 
&c.  This  shows  that  the  miraculous 
power  of  healing  was  inherent  in 
Christ,  and  not  derived  from  another. 


him,  Thou  seest  the  multitude 
thronging  thee,  and  sayest  thou, 
Who  touched  me  ? 

32  And  he  looked  round  about  to 
see  her  that  had  done  this  thing. 

33  But  the  woman,  fearing  and 
trembling,  knowing  what  was  done 
in  her,  came  and  fell  down  before 
him,  and  told  c  him  all  the  truth. 

34  And  he  said  unto  her,  Daugh- 
ter, thy  faith d  hath  made  thee 
whole :  go  *  in  peace,  and  be  whole 
of  thy  plague. 

35  While  he  yet  spake,  there 
came  from  the  ruler  of  the  syna- 
gogue's house,  certain  which  said, 
Thy  daughter  is  dead :  f  why  trou- 
blest  thou  the  Master  any  further  ? 

cLu.6.19.      dPs.  30.2.     ech.  10.52.   Acts  14.9.    /Jno. 
5.25.     11.25. 

The  disciples  derived  their  power  from 
him,  and  wrought  miracles  in  his  name. 
^  Who  touched,  &c.  The  object  of  this 
question  was,  to  draw  out  the  timid 
faith  of  the  woman,  and  to  make  the 
case  public  enough  to  show  the  mira- 
cle. 

33.  Knowing  ivhat  was  done  in  her. 
A  sense  of  her  cure  brought  her  for- 
ward, to  testify  to  and  for  Christ.  So 
always,  the  sense  of  pardon  and  accep- 
tance will  lead  the  trembling  believer 
to  full  confession  and  to  an  open  testi- 
mony for  Christ.  It  will  embolden  the 
timid  to  speak  of  the  gospel  even  be- 
fore crowds.  She  feared  and  trembled 
from  that  overcoming  sense  of  unwor- 
thiness,  which  Christ  at  once  address- 
ed in  such  encouraging  language,  v.  34. 
Besides,  she  was  afraid  of  the  law — for 
she  had  ventured  (against  the  Levitica! 
law)  to  come  near  another  while  she 
was  legally  unclean.  See  Numbers  5 : 
2,  3. 

34.  Thy  faith,  &c.  Her  faith  had 
touched  the  hem  of  Christ's  garment, 
and  that  contact  with  him  had  drawn 
the  healing  power  for  her  cure.  Faith 
saves,  not  as  the  cause,  but  as  the  in- 
strument or  means.  "Ye  are  saved  by 
grace — through  faith."     By  faith,  we 


A.  D.  81.] 


CHAP.  VI. 


41 


36  As  soon  as  Jesus  heard  the 
word  that  was  spoken,  he  saith 
unto  the  ruler  of  the  synagogue, 
Be  not  afraid,  onlya  believe. 

37  And  he  suffered  no  man  to 
follow  him,  save  b  Peter,  and 
James,  and  John  the  brother  of 
James. 

38  And  he  comcth  to  the  house 
of  the  ruler  of  the  synagogue,  and 
seeth  the  tumult,  and  them  that 
wept  and  wailed  greatly. 

39  And  when  he  was  come  in, 
he  saith  unto  them,  Why  make  ye 
this  ado,  and  weep  ?  the  damsel  is 
not  dead,  but  sleepeth.c 

40  And  they  laughed  him  to 
scorn.  But  when  he  had  put  them 
all  out,  he  taketh  the  father  and  the 
mother  of  the  damsel,  and  them 
that  were  with  him,  and  entereth 
in  where  the  damsel  was  lying. 

41  And  he  took  the  damsel  by 

ol  Sam.  1.17.  20.4'-'.  2Ki.  5.19.     I  Jno.5.25.  11.25. 
c  2  Ch.  20.1:0.   Jno.  11.40. 


receive  and  rest  upon  Christ  alone  for 
salvation  as  he  is  offered  to  us  in  the 
gospel. 

35-37.  Matthew  does  not  mention 
this  message — Luke  does. 

35.  Trouble  not.  The  term  implies, 
Weary  not  the  Master  with  the  tedious 
way. 

36.  Only  believe.  That  is,  in  Christ's 
ability  and  willingness  to  do  this  re- 
covering work. 

38.  Matthew  mentions  that  the 
"minstrels,"  or  hired  mourners,  to 
whom  also  Mark  here  refers,  were  al- 
ready there  for  the  funeral — a  fact 
which  showed  that  she  was  admitted 
to  be  dead.  ^  Not  dead.  So  in  the  case 
of  Lazarus,  (John  11  :  11,)  our  Lord 
spoke  of  the  death  with  reference  to 
his  power  over  it,  in  bringing  life 
again.  He  would  thus  show  his  re- 
deeming work,  "to  abolish  death." 
In  his  hands  it  was  only  as  a  sleep,  so 
easily  could  he  raise  her  up. 

39.  See  notes  on  Matt.  9 :  24. 


the  hand,  and  said  unto  her,  Tal- 
itha  cunii;  which  is,  being  inter- 
preted, Damsel,  (I  say  unto  thee,) 
arise. d 

42  And  straightway  the  damsel 
arose,  and  walked;  for  she  was  of 
the  age  of  twelve  years.  And  they 
were  astonished  with  a  great  aston- 
ishment. 

43  And  he  charged  e  them  strait- 
ly  that  no  man  should  know  it; 
and  commanded  that  something 
should  be  given  her  to  eat.^ 

CHAPTER  VI. 
T  K  ND  he  went  out 
j\_  from  thence,  and 
came  into  his  own  country;  and 
his  disciples  follow  him. 

2  Andf  when  the  sabbath-day 
was  come,  he  began  to  teach  in 
the  synagogue  :  and  many,  hearing 
him,  were  astonished,  saying, 
From?   whence    hath    this    man 

deh.  9.2.  14.33.     e  Jno.  11.11-13.    /Acts  9.40.    yMatt. 
8.4.  12.16-18.  ch.  3.12.  Lu.  5.14. 


41.  Talitha-cumi.  These  words  are 
in  the  Syriac  or  Syro-Chaldaic  lan- 
guage, which  was  commonly  spoken  at 
that  time  in  Palestine.  The  term  is 
one  of  endearment. 

43.  To  give  her  meat.  This  was  to 
show  by  her  eating  that  she  was  alive 
as  before,  and  restored  to  the  natural 
modes  of  life. 

CHAPTER  VI. 

§  61.  Jesus  again  at  Nazareth — and 

again  Rejected. 

Luke.      I     John. 


Matt. 

13.  54-58. 


Mark. 

6.  1-6. 


4* 


1.  From  thence.  That  is,  from  Caper- 
naum, where  he  had  been.  ^His  own 
country, — Nazareth.  This  we  found 
about  a  day's  journey,  or  from  ten  to 
twelve  hours  distant. 

2.  The  synagogue.  We  visited  the 
building  which  passes  for  this  syna- 
gogue. A  modern  wall  has  been  erect- 
ed along  the  street.  Passing  through 
the  gateway  of  this,  we  entered  a  plain 


42 


MARK. 


[A.  D.  82. 


these  things?  and  what  wisdom 
is  this  which  is  given  into  him, 
that  even  such  mighty  works  are 
wrought  by  his  hands? 

3  Is  not  this  the  carpenter,  the 
son  of  Mary,  the  brother  of  Jamcsa 
and  Joses,  and  of  Juda,  and  Si- 
mon ?  and  are  not  his  sisters  here 
with  us  ?  And  they  were  offended 
bat  him. 

4  But  Jesus  said  unto  them,c  A 
prophet  is  not  without  honor,  but 
in  his  own  country,  and  among  his 
own  kin,  and  in  his  own  house. 

5  Andd  he  could  there  do  no 
mighty  work,  save  that  he  laid  las 

a  Gal.  L19.     6  Matt.  11.6.     c  Matt.  13.57.  Jno.  4.44. 
d  Ge.  19.22.  ch.  9.23. 


room,  28  by  35  feet,  with  vaulted  roof, 
and  two  windows  with  arched  heads  on 
one  side.  An  old  greybearded  priest 
was  sitting  at  the  door.  In  the  centre, 
standing  at  a  homely  post,  the  top  of 
which  served  as  a  desk,  two  native  boys 
were  jabbering  Arabic,  alternately, 
from  a  prayer-book,  at  the  top  of  their 
voice — ending  the  sentences  with  a  se- 
vere inflection.  Standing  over  them, 
with  spectacles  in  hand,  and  leaning 
on  the  short  post  or  reading  desk,  was 
an  old  Doctor,  occasionally  muttering 
as  if  joining  in  the  service,  and  look- 
ing upon  the  open  MSS.  which  were 
in  black  and  red  letters.  In  high  chairs 
against  one  wall,  sat  two  greybearded 
priests,  and  on  the  other  side,  near  to 
the  altar,  sat  another,  as  if  engaged 
also  in  the  service.  Presently  they 
commenced  chanting,  with  responses 
in  which  the  boys  and  doctors  took 
part,  fl  The  sabbath-day.  That  is,  the 
seventh  day,  or  Jewish  sabbath,  on 
which  occasion  they  were  to  be  found 
in  their  synagogues. 

3.  Carpenter  —  as  having  actually 
worked  at  the  trade.  We  visited  a 
small  empty  building  which  is  pointed 
out  as  the  workshop  of  Joseph.  A 
rude  shrine  indicates  that  it  is  used 


hand  upon  ft  few  sick  folk,  and 
healed  them. 

^[6  And  he  mar- 
velled6 because  of  their  unbelief. 
Andf  he  went  round  about  the 
villages,  teaching. 

7  And?  he  called  unto  him  the 
twelve,  and  began  to  send  them 
forth  by  two  and  two,  and  gave 
them  power  over  unclean  spirits; 

8  And  commanded  them  that 
they  should  take  nothing  for  their 
journey,  save  a  staff  only;  no  scrip, 
no  bread,  no1  money  in  their  purse  : 

9  But  be  shodh  with  sandals;1 
and  not  put  on  two  coats. 

elsa.  59.16.  Jer.  2.11.  /Matt.  9.35.  Lu.  13.22.  Acts 
10.38.  g  Matt.  10.1, «fcc.  ch.  3.13,&c.  Lu.  9.1,&c.  10. :i, 
&c.  1  The  word  signifies  a  piece  of  brass  money,  in 
value  somewhat  less  than  a  farthing,  Matt.  10.9,  but 
here  it  is  taken  in  general  for  uionev:  Lu.  9.3.  AEp. 
6.15.     i  Acts  12.8. 


at  the  present  time  for  a  chapel.  It 
would  seem  that  Joseph  was  dead,  and 
that  Jesus  was  working  at  the  trade 
for  the  support  of  his  widowed  mother. 
We  have  few  hints  of  his  private  life 
at  Nazareth,  but  everything  shows  that 
he  was  a  regular  member  of  the  syna- 
gogue and  a  faithful  son  of  Mary. 

4.  A  prophet,  &c.  This  was  a  com- 
mon proverb,  that  Christ  applied  to 
his  case;  showing  that  he  was  rejected 
on  these  natural  principles:  not  be- 
cause they  had  not  evidence  in  lus 
works,  but  because  they  had  prejudice 
against  his  lowly  origin  among  men. 

5.  See  notes  on  Matt.  13:  58.  |"Ao 
mighty  work,  &c.  For  the  reason  hint- 
ed at  in  v.  4 — their  unbelief. 

§62.  Third  Circuit  in  Galilee. — 
The  Twelve  instructed  and  sent 
forth. 

Matt.  Mark.         |      Luke.  John. 

9.  35-38 

10.  1-42. 

11.  1. 

The  Twelve  had  been  chosen  before 
(§40)  and  set  apart.  Here  they  arc 
sent  forth. 

7.  Gave  them  power.  This  showed 
his  divinity,  and  that  he  had  power  in 


Mark.        I      Luke. 

6.  6-13.    9.  1-6. 


A.  D.  82.] 


CHAP.  VI. 


10  And  he  said  unto  them,  In 
what  place  soever  ye  enter  into  an 
house,  there  abide  till  ye  depart 
from  that  place. 

11  And  whosoever  shall  not  re- 
ceive you,  nor  hear  you,  when  ye 
depart  thence,  shake  a  off  the  dust 
under  your  feet  for  a  testimony 
against  them.  Verily  I  say  unto 
you,  It  shall  be  more  tolerable  for 
Sodom  *and  Gromorrah  in  the  day 
of  judgment,  than  for  that  city. 

12  And  they  went  out,  and 
preached  that  men  should  repent. b 

13  And  they  cast  out  many  c  de- 
vils, and  anointed  with  oil d  many 
that  were  sick,  and  healed  them. 

oNe.5.13.  Actsl3.51.   lor.    oLu.  24.47.  Acts2,38,  3.19. 
cLu.  10.17.     dJa.  5.14. 


himself  to  give  to  others.  He  could 
not  have  been  merely  a  commissioned 
servant  of  God.  He  must  have  been 
God  himself. 

8.  No  scrip,  &c.  This  was  a  knap- 
sack for  provision.  They  were  thus 
restricted  to  a  suit  of  clothing  and  pro- 
vision for  short  use — because  they  were 
not  to  make  a  long  journey — nor  were 
thejr  to  seek  independence,  but  to  look 
for  support  to  those  among  whom  they 
went. 

9.  Sandals.  This  agrees  with  Matt. 
They  were  to  wear  them,  but  not  to 
carry  any  extra.    See  Fig.  Lu.  3:16. 

11.   See  notes  on  Matthew  10: 14. 

13.  Anointed  with  oil,  &c.  Calvin 
understands  this  anointing  as  a  visi- 
ble token  of  spiritual  grace,  by  which 
the  healing  that  was  administered  by 
them  was  declared  to  proceed  from  the 
secret  power  of  God:  as,  under  the 
law,  oil  was  used  to  represent  the  grace 
of  the  Spirit.  The  absurdity  of  at- 
tempting to  make  this  a  perpetual  ordi- 
nance in  the  church,  appears  from  the 
fact,  that  the  gift  of  healing  was  not 
given  as  a  perpetual  grant,  nor  the 
Apostolic  order  as  perpetual — but  both 
for  the  temporary  purpose  of  founding 
the  gospel  church.  For  instances-  of 
auch  symbolic  use  of  outward  applica- 


1 14  And*  king 
Herod  heard  of  him;  (for  his 
name  was  spread  abroad;)  and  he 
said,  That  John  the  Baptist  was 
risen  from  the  dead,  and  therefore 
mighty  works  do  show  forth  them- 
selves in  him. 

15  Others  f  said,  That  it  is  Elias. 
And  others  said,  That  it  is  a  pro- 
phet, or  as  one  of  the  prophets. 

16  But  when  Herod  heard  thereof, 
he  said,  It  is  John,  whom  I  behead- 
ed :  he  is  risen  from  the  dead. 

If  17  For  Herod 
himself  had  sent  forth,  and  laid 
hold  upon  John,  and  bound  him 
in  prison,  for  Herodias'  sake,  his 

e Matt.  14.1.&C.  Lu.  9.7,&o.    /Matt.  16.14.  ch.  8.28. 


tions,  see  2  Kings  5  :  14.  Mark  8  :  23. 
John  9 :  6,  &c.  In  James  5  :  14,  the 
elders  of  the  church  were  directed  to 
pray  and  anoint  the  sick  with  oil  in 
the  name  of  the  Lord,  to  show  that  the 
healing  could  come  from  God  alone. 
Bengel,  however,  thinks  that  the  oil  is 
named  as  a  common  means  of  cure, 
for  it  was  much  used  at  the  East  for 
the  sick,  as  by  the  Good  Samaritan. 
This  is  nothing  like  the  Popish  prac- 
tice of  "extreme  unction,"  for  that  is 
the  superstitious  anointing  of  a  dying 
person — where  it  is  meant  as  a  sacra- 
ment, and  not  as  a  cure.  There  is  no 
warrant  in  God's  word  for  any  such 
practice,  nor  is  there  any  hint  of  such 
a  sacrament.  It  is  an  awful  imposture 
of  a  false  church. 

$63.  Herod  holds  Jesus  to  be  John 
the  Baptist — (§  24-vss.  17-21.) — 
Galilee  ?    Perea. 


Matt. 

14.  1-12. 


Mark.  I      Luke. 

6.  14-29.  I  9.  7-8 


14.  King.  He  was  tetrarch — here 
called,  king.  ^  Mighty  works.  Bather, 
"the  mighty  works,"  of  which  he  had 
heard — that  is,  the  miracles,  the  pow- 
ers, are  exerted  in  him. 

15.  As  one  of  the  prophets.  That  is, 
resembling  one  of  the  prophets  of  for* 


44 


MARK. 


[A.  D.  32. 


brother  Philip's  wife :  for  he  had 
married  her. 

18  For  John  had  said  unto  He- 
rod, It  is  not  lawful a  for  thee  vo 
have  thy  brother's  wife. 

19  Therefore  Herodias  had1  a 
quarrel  against  him;  and  would 
have  killed  him;  but  she  could  not. 

20  For  Herod  feared b  John, 
knowing  that  he  was  a  just  man 
and  an  holy,  and  observed2  him; 
and  when  he  heard  him,  he  did 

a  Lo.  18.16.     1  or,  an  imcard  grudge,    b  Ex.  11.3. 
Eze.  2.5-7.     2  or,  kept  him,  or  saved  him. 

mer  times.  It  should  read,  "that  he 
is  a  prophet  as  one  of  the  prophets" — 
not  greater. 

16.  It  is  supposed  that  Herod  was  a 
Sadducee,  and  thus  a  disbeliever  in 
the  resurrection.  If  so,  his  conscience 
prevailed  above  his  theories.  This 
alarm  was  no  superstition,  nor  system 
of  doctrine,  but  the  scorpion  sting  of 
his  own  soul.  His  sin  found  him  out, 
and  exposed  his  guilt  by  these  very 
strugglings  of  remorse.  Men  may 
well  be  afraid  of  this  punishment, 
which  so  foreruns  the  torture  of  the 
undying  worm  in  hell. 

18.  Herodias  was  sister  to  Herod, 
and  to  his  brother  Philip.  These  three 
had  the  same  father,  but  different  mo- 
thers. To  accomplish  the  wicked  ob- 
ject of  Herod,  he  divorced  his  own 
wife,  and  Herodias  divorced  her  hus- 
band, which  last  was  especially  scan- 
dalous in  the  eye  of  the  Jews.  Be- 
sides, Herod  then  married  his  own 
brother's  wife,  which  was  adultery: 
and  she  was  r.lso  his  own  sister,  a  child 
of  the  same  father,  Avhich  was  incest. 

19.  See  notes  on  Matthew  14:8. 
^[  Therefore.  Because  John  had  so  pro- 
nounced. ^  Had  a  quarrel.  Or  rather, 
as  the  term  is,  had  a  grudge  against 
him. 

20.  Observed  him.  Herod  observed 
John.  The  term  means,  respected 
him — held  him  in  consideration.  Some 
read,  Saved  him,  i.  e.  from  Herodias. 
^[  Did  many  things.  This  describes  his 
outward  courtesy.    He  did  many  things 


many    things,    and    heard    him 
gladly. 

^f  21  And  when  a 
convenient  day  was  come,  that 
Herod  on  his  c  birthday  made  a 
supper  to  his  lords,  high  captains, 
and  chief  estates  of  Galilee ; 

22  And  when  the  daughter  of  the 
said  Herodias  came  in,  and  danced, 
d  and  pleased  Herod  and  them  that 
sat  with  him,  the  king  said  unto 
the  damsel,  Ask  of  me  whatsoever 


Ge.  40.20.     d  Isa.  3.16. 


— only  not  the  great  thing.  He  did 
not  break  off  his  sinful  conduct.  Men 
will  often  treat  the  truth  and  its  min- 
isters with  civility,  up  to  the  point 
where  they  are  reproved  by  it,  and 
feel  that  it  addresses  themselves  as 
guilty  men.  But  the  great  defect,  as 
with  Herod,  is  that  they  receive  it  only 
so  far  as  it  docs  not  aim  at  themselves 
nor  seem  to  condemn  their  conduct. 

21.  Convenient  day.  Opportune,  for 
her  purpose — as  though  contrived  by 
her.  \  Lords.  Magnates,  chief  men, 
or  noblemen.  \Iligh  captains.  Princi- 
pal military  officers.  |"  Chief  estates. 
That  is,  men  of  chief  consequence  for 
wealth  or  station. 

22.  The  Jews  disliked  such  celebra- 
tions, and  this  was  one  of  the  heathen 
customs  which  the  Herodian  family 
had  adopted  from  the  Romans.  Dan- 
cing girls  are  a  class  who  are  accustom- 
ed to  entertain  persons  at  the  East. 
Our  ladies  were  invited  to  see  one  per- 
form in  Cairo.  She  was  decked  with 
silks  an:  velvets,  the  long  hair  orna- 
mented w'ith  jewelry,  and  the  dance 
Was  a  strange  wriggling  of  the  body, 
with  singing  through  the  nose,  and 
with  thumb  pieces  for  a  tinkling  mu- 
sic. She  was  a  married  woman,  and 
the  fee  was  $5.00.  No  gentlemen  are 
allowed  to  witness  these  performances, 
since  the  reforms  brought  in  by  Mo- 
hammed Ali. 

23.  This  shows  the  reckless  and 
profane  character  of  Herod.  He  was 
notoriously  vile,    and   was   at   length 


A.  D.  32.] 


CHAP.  VI. 


45 


thou  wilt,  and  I  will  give  it  thee. 

23  And  he  sware  unto  her,  What- 
soever8 thou  shalt  ask  of  me,  I  will 
give  it  thie,  unto  the  half  of  my 
kingdom. 

24  And  she  went  forth,  and  said 
unto  her  mother,  What  shall  I  ask  ? 
And  she  said,  the  head  of  John  the 
Baptist. 

25  And  she  came  in  straightway 
with  haste  unto  the  king,and  asked, 
saying,  I  will  that  thou  give  me,  by 
and  by,  in  a  charger,  the  head  b  of 
John  the  Baptist. 

26  And  the  king  was  exceeding 

a  Est.  5.3,6.  7.2.    I  Ps.  37.12,H. 


banished  by  Caligula  to  Spain,  and 
died  in  exile.  ^[  Unto  the  half,  &c.  A 
form  of  oath,  expressing  the  length  to 
which  he  would  go. 

25.  By  and  by.  This  does  not  mean 
shortly,  or  soon,  but  forthwith,  noiv, 
immediately.  This  daughter's  name  was 
Salome. 

26.  The  king  was  very  sorry.  That 
is,  to  find  the  result  of  his  rash  oath, 
and  the  serious  way  in  which  he  had 
entangled  himself:  and  he  was  trou- 
bled lest,  putting  John  to  death  on  so 
slight  a  ground,  he  might  not  satisfy 
the  people.  So  surely,  sin  brings  mis- 
cry.  His  rash,  proud  word,  committed 
him  to  foulest  deeds,  and  these  brought 
remorse  of  conscience.  One  icord  of 
wickedness  may  involve  a  man  in  mis- 
ery for  this  life  and  the  next.  How 
the  perjured  man  may  sorrow  over  his 
falsity,  through  long  years  of  punish- 
ment. And  how  often  rash  promises 
lead  to  deeds  of  darkness  and  wo,  that 
a  life-long  agony  of  mind  cannot  expi- 
ate or  relieve. 

27.  "When  lust  hath  conceived,  it 
bringeth  forth  sin ;  and  sin,  when  it  is 
finished,  bringeth  forth  death."  James 
1:15.  \An  executioner.  The  term  is 
speculator — a  Latin  word,  signifying  a 
sentinel,  or  a  soldier  of  the  guard. 
Mark  wrote  at  Rome.  How  it  is  that 
Buch  a  military  officer  was  sent,  does 


sorry;  yet  for  his  oath's  sake,  and 
for  their  sakes  which  sat  with  him, 
he  would  not  reject  her. 

27  And  immediately  the  king 
sent  an1  executioner,  and  com- 
manded his  head  to  be  brought; 
and  he  went,  and  beheaded  him 
in  the  prison, 

28  And  brought  his  head  in  a 
charger,  and  gave  it  to  the  damsel : 
and  the  damsel  gave  it  to  her  mo- 
ther. 

29  And  when  his  disciples  heard 
of  it,  theyc  came  and  took  up  his 
corpse,  and  laid  it  in  a  tomb. 

1  or,  one.  of  hit  guard,    c  Acts  8.2. 


not  appear  from  Mark's  narrative,  but 
is  fully  explained  by  Josephus.  In  his 
account  of  the  death  of  John  the  Bap- 
tist, he  tells  us  that  Herod  was  on  his 
march  to  invade  the  territory  of  Are- 
tas,  when  he  imprisoned  John  in  the 
fortress  of  Machaerus,  adjoining  the 
country  of  Aretas,  and  also  when  he 
ordered  his  death.  This  Aretas  was 
king  of  Arabia  Petrea.  Herod  had 
married  his  daughter,  but  she,  from 
ill-treatment,  had  fled  to  her  father. 
This  undesigned  coincidence  between 
Mark's  narrative  and  the  fuller  account 
of  Josephus,  goes  to  establish  its  truth. 
At  Samaria,  in  a  crypt  of  a  ruined 
church,  the  degraded  people  pretended 
to  show  us  the  tomb  of  John  the  Bap- 
tist. 

29.  Ilk  disciples.  That  is,  John's. 
See  Notes  on  Matthew  (Observations) 
for  the  lessons  here  taught.  (1)  How 
depraved  is  human  nature,  if  even  the 
gentler  sex,  even  woman,  even  a  girl, 
can  be  so  wicked.  (2)  How  frolicsome 
companies  will  lead  to  rash  promises 
and  deeds.  (3)  How  revenge  will 
prompt  to  violence.  (-1)  How  false 
honor  will  lead  to  bloody  murder !  (5) 
Conscience  will  torment  the  sinner  in 
this  life.  (6)  How  ministerial  faith- 
fulness may  expect  to  suffer  from  the 
debased  and  vile — as  all  ages  have 
proved  and  exemplified. 


46 


M/VRK. 


[A.  D.  32. 


*|f  30  And  a  the  apos- 
tles gathered  themselves  together 
unto  Jesus,  and  told  him  all  things, 
both  what  they  had  done,  and  what 
they  had  taught. 

31  And  he  said  unto  them,  Come 
ye  yourselves  apart  into  a  desert 
place,  and  rest  awhile:  for  there 
were  many  coming  and  going,  and 
they  had  no  leisure  so  much  as  to 
eat. 

32  And  they  departed  into  a  de- 
sert place  by  ship  privately. 

33  And  the  people  saw  them  de- 
parting, and  many  knew  him,  and 
ran  afoot  thither  out  of  all  cities, 
and  outwent  them,  and  came  toge- 
ther unto  him. 

34  And  Jesus,  when  he  came  out, 

a  Lu.  9.10. 


1 64.  The  Twelve  return,  and  Jesus 
retires  with  them  across  the 
Lake.  Five  Thousand  Fed. — Ca- 
pernaum— E.  coast. 

Matt.  I       Mark.         |       Luke.        |      John. 

14. 13-21. |6.  30-44. 1 9. 10-17.  |6.  1-14. 
31.  Many  coming  and  going .  John's 
narrative  incidentally  accounts  to  us 
for  tliis  great  throng  of  travelers,  com- 
ing and  departing ;  for  he  states  that 
• '  the  passover  was  nigh  at  hand. "  6 : 4. 
This  also  shows  us  how  our  Lord's 
withdrawing  for  awhile  would  relieve 
him  of  the  crowd,  as  they  would  natu- 
rally go  on  towards  Jerusalem.  These 
undesigned  coincidences  show  the  truth 
of  the  narratives — and  the  independent 
character  of  the  testimonies  which  the 
Evangelists  give.  See  Blunt,  on  the 
Veracity,  sect.  1 :  13.  As  we  were  in 
the  neighborhood  of  Jerusalem  on  the 
week  preceding  the  Passover,  we  saw 
groups  of  people  flocking  up  to  the 
holy  city  for  the  feasts.  Though  these 
were  chiefly  of  the  Greek  and  Romish 
church,  going  up  to  keep  Passion  Week 
and  Easter,  we  saw  the  mode  of  travel- 
ing illustrated.  People  were  in  bands 
of  one  or  two  hundred,  some  on  mules, 
some  on  foot,  often  with  banners,  and 


saw  much  people,  and  was  moved 
with  compassion  toward  them,  be- 
cause b  they  were  as  sheep  not  hav- 
ing a  shepherd :  and  he  began  to 
teach  them  many  things. 

35  And c  when  the  day  was  now 
far  spent,  his  disciples  came  unto 
him,  and  said,  This  is  a  desert  place, 
and  now  the  time  is  far  passed  : 

36  Send  them  away,  that  they 
may  go  into  the  country  round 
about,  and  into  the  villages,  and 
buy  themselves  bread :  for  they 
have  nothing  to  eat. 

37  He  answered  and  said  unto 
them,  Give  ye  them  to  eat.  And 
they  say  unto  him,  Shall d  we  go 
and  buy  two  hundred 1  pennyworth 
of  bread,  and  give  them  to  eat  ? 

ftlKi. 22.17.  cMatt.  14.15,&c.  Lu.9.12,&c.  Jno.  G.5,&c. 
d  Nu.  11.13,22.  2  Ki.  4.43.     1  See  on  Matt.  1828. 

children  so  small  as  to  be  fastened  to 
the  backs  of  the  animals,  and  carrying 
provisions  for  the  way  in  their  sacks. 
We  saw  these  bands  stop  at  holy  places, 
as  at  Bethlehem,  perform  some  reli- 
gious service,  and  pass  on:  and  so  they 
were  coming  and  going,  as  one  band 
would  follow  another,  and  press  for- 
ward. 

33.  Afoot.  Rather,  by  land,  as  dis- 
tinguished from  v.  32,  "by  ship." 

34.  Came  out.  Either  from  his  pri- 
vate retirement,  whither  he  went  (32), 
or  from  the  boat.  If  the  latter,  it 
would  be,  "when  he  disembarked." 
John  intimates  that  he  had  reached 
his  place  of  retirement  before  the  mul- 
titudes came  up.  6:3-7.  But  Mark 
declares  that  the  crowd  out-went  the 
ship's  company.  They  may  have  tra- 
veled more  rapidly,  but  as  they  "fol- 
low," not  knowing  where  our  Lord 
would  land,  he  sa-*  them  come  up,  after- 
wards. So  Luke  says,  "he  received 
them." 

35.  And  now,  much  of  the  day  having 
past.  Matthew  has  it,  "It  being  eve- 
ning." Luke  reads,  "When  the  day 
began  to  decline." 

37.   Two  hundred  pennyworth.     This 


A.  D.  32.] 


CHAP.  VI. 


47 


38  He  saith  unto  them,  How 
many  loaves  have  ye  ?  go  and  see. 
And  when  they  knew,  they  say, 
Five,  and  two  fishes. 

39  And*  he  commanded  them 
to  make  all  sit  down  by  companies 
upon  the  green  grass. 

40  And  they  sat  down  in  ranks, 
by  hundreds,  and  by  fifties. 

41  And  when  he  had  taken  the 
five  loaves  and  the  two  fishes,  he 
looked  up  to  heaven,  and  blessed,b 
and  brake  the  loaves,  and  gave 
them  to  his  disciples  to  set  before 
them;  and  the  two  fishes  divided 
he  among  them  all. 

42  And0  they  did  all  eat,  and 
were  filled. 


a  Matt.  15.35. 


was  a  quantity  proposed  by  them.  But 
Philip  declared  (John  6 :  7)  that  this 
would  not  be  sufficient.  The  term 
translated  penny  is  the  Roman  denarius, 
equal  to  about  a  shilling,  which  would 
make  the  amount  $25.00. 

40.  Ranks.  The  term  means,  origi- 
nally, square  plots,  like  garden  beds. 
*^By  hundreds  and  fifties.  In  groups, 
platoons,  or  squares.  The  terms  would 
indicate  several  detached  companies  in 
bands  of  a  hundred  and  of  fifty,  for 
convenient  distribution  of  the  meal. 
Luke  has  it,  "by  fifties,"  one  hundred 
in  front  and  fifty  deep. 

41.  To  set  before  them.  "That  they 
might  distribute  to  them." 

43.  There  remained  more  than  twelve 
times  the  amount  ivhich.  they  had  at 
first. 

44.  See  the  concluding  observations 
on  Matt.  14:  13-21.  This  miracle,  like 
the  most  of  our  Lord's,  was  a  redemptive 
act.  It  displayed  his  power  not  only, 
but  his  power  and  grace  in  a  certain 
direction,  viz.  restoring  the  ruins  of 
the  fall.  It  hinted  therefore  of  his 
redeeming  office-work,  and  of  the  great 
results.  Want  is  a  fruit  of  the  fall. 
His  work  aims  at  a  restoration  cf  the 
original  plenty,  and  a  redemption  from 


43  And  they  took  up  twelve  bas- 
kets full  of  the  fragments,  and  of 
the  fishes. 

44  And  they  that  did  eat  of  the 
loaves  were  about  five  thousand 
men. 

Tf45  And  d  straight- 
way he  constrained  his  disciples 
to  get  into  the  ship,  and  to  go  to 
the  other  side  before  unto x  Beth- 
saida,  while  he  sent  away  the  peo- 
ple. 

46  And  when  he  had  sent  them 
away,  he  e  departed  into  a  moun- 
tain to  pray. 

47  And  when  even  was  come,  the 
ship  was  in  the  midst  of  the  sea, 
and  he  alone  on  the  land. 

dMatt.l4.22,&c.  Jno.6.17,&c.    1  or,  over  against  Bctli- 
saida.      c  Matt.  6.6.    ch.  1.35.    Lu.  6.12. 


all  the  fruits  of  the  curse,  in  his  king- 
dom. Elisha  had  wrought  such  a  mir- 
acle on  a  smaller  scale.  2  Kings  4:  42 
-44.  Though  the  Jews  often  carried 
provisions  on  such  journeys,  they  would 
naturally  have  been  through  with  it 
by  this  detention.  The  actual  neces- 
sity was  confessed. 

\  65,  Jesus  Walks  upon  the  Water. 
Lake  of  Galilee.     Gennesaret. 

Matt.         I      Mark.        |     Luke.       |      John. 

14.  22-36. 1 6,  45-56.|  |6.  15-21. 

45.  Bethsaida.  See  Map.  The  city 
of  Andrew  and  Peter,  James  and  John, 
on  the  west  of  the  Lake.  The  miracle 
just  narrated,  was  performed  at  Beth- 
saida, (Julias,)  on  the  east  side  of  the 
Lake.  No  traces  of  this  Bethsaida, 
which  was  denounced  by  our  Lord  with 
Chorazin,  can  now  be  found.  The  shore 
is  wholly  desolate. 

46.  Having  bid  them  farewell — as 
the  term  is.  f  To  pray.  Christ  was  a 
real  man,  as  well  as  real  God.  He 
needed  to  pray,  because  he  was  a  man 
and  had  trials,  and  knew  that  he  was 
going  forward  to  death.  Besides,  in 
prayer  he  communed  with  his  father, 
and  poured  forth  his  desires.  Thig 
teaches  us  to  pray,  and  to  practice  *#- 
cret  prayer. 


48 


MARK. 


[A.  D.  32. 


48  And  he  saw  thern  toiling  a  in 
rowing ;  for  the  wind  was  contra- 
ry unto  them :  and  about  the 
fourth  watch  of  the  night  he 
conieth  unto  theni,  walking  upon 
the  sea,  and  would  have  passed  b 
by  them. 

49  But  when  they  saw  himc 
walking  upon  the  sea,  they  d  sup- 
posed it  had  been  a  spirit,  and 
cried  out : 

50  (For  they  all  saw  him,  and 
were  troubled.)  And  immediately 
he  talked  with  them,  and  saith 
unto  them,  Be  of  good  cheer  :  it c 
is  I ;  be  not  afraid. 

51  And  he  went  up  unto  them 
into  the  ship  •  and f  the  wind 
ceased ;  and  they  were  sore  amazed 
in  themselves  be}rond  measure,  and 
wondered. 


aJno.1.13.    5  Lu.  24.28 
43.2. 


c  Job  8.9.    dLu.  24.37. 
/Ps.  93.3,4. 


48.  In  rowing.  The  term  means 
rather  in  tossing,  or  driving.  ^  Walked 
upon  the  sea.  By  the  laws  of  nature,  he 
would  have  sunk  in  this  attempt  to 
walk  upon  the  water.  Thus  he  proved 
himself  the  Lord  of  nature.  ^[  He 
would  have  passed  by  them.  Was  about 
passing  beyond  them,  the  better  to 
show  himself  to  them.  Compare  Luke 
24:  28. 

50.  After  his  salutation,  Matt,  re- 
cords the  zealous  attempt  of  Peter  to 
walk  out  to  the  Master  on  the  water. 
It  is  omitted  by  Mark,  perhaps  indi- 
cating that  he  wrote  his  Gospel  narra- 
tive from  Peter's  report  or  preaching, 
and  on  this  account  omitted  to  record 
an  incident  in  which  Peter  was  so  con- 
spicuous.   ^[  It  is  I.  "Literally,  I  am  I. 

52.  It  is  here  charged  upon  them 
that  they  did  not  consider  that  exertion 
of  omnipotence  which  had  just  before 
provided  them  with  food:  nor  did  they 
conclude  that  this  same  power  could 
provide  in  this  new  difficulty.  They 
asked,  as  Israel  of  old,  "Can  God  fur- 


52  For  they  considered  not  the 
miracle  of  the  loaves  :  for  their 
heart  s  was  hardened. 

53  And  h  when  they  had  passed 
over,  they  came  into  the  land  of 
Gennesaret,  and  drew  to  the  shore. 

54  And  when  they  were  come 
out  of  the  ship,  straightway  they 
knew  him, 

55  And  *  ran  through  the  whole 
region  round  about,  and  began  to 
carry  about  in  beds  those  that 
were  sick,  where  they  heard  he 
was. 

56  And  whithersoever  he  en- 
tered, into  villages,  or  cities,  or 
country,  they  laid  the  sick  in  the 
streets,  and  besought  him  that 
they  might  touch, k  if  it  were  but 
the  border  l  of  his  garment :  and 
as  many  as  touched1  him  were 
made  whole. 

olsa.  63.17.     A  Matt.  14.34.     i  Matt.  4.24.    ch.  2.1-3. 

k  Matt.  9.20.  ch.  5.27,28.  Acts  19.12. 

I  Nu.  15.38,39.     1  or,  it. 


nish  a  table  in  the  wilderness.  We 
are  so  slow  to  take  the  full  benefit  of 
God's  gracious  dealings.  We  do  not 
rely  upon  him  for  all  things.  "Trust 
in  him  at  all  times."  ^[  They  considered 
not.  That  is,  in  its  evidence  of  his 
power  over  the  natural  world.  ^[  Their 
heart  was  hardened.  Hence  they  were 
dull  of  perception.  The  darkness  of 
the  understanding  belongs  to  our  fallen 
estate.  Eph.  1:  18.  "  The  natural  man 
discerneth  not  the  things  of  the  spirit 
of  God." 

53.  Into.  Rather  to  that  part  of  the 
Lake  "off  Gennesaret,"  as  they  had 
not  yet  landed. 

54.  They  knew  him  for  he  had  been 
there  before. 

55.  Carry  about.  This  implies  that 
occasionally  they  could  not  be  sure  of 
the  place  where  he  was,  and  had  to 
carry  the  sick  in  pursuit  of  him. 

5G.  "That  they  might  even  touch." 
^[  The  border  of  his  garment.  Only  his 
divine  power  could  give  healing  virtue 
to  the  touch  of  his  apparel.     So  the 


A.  D.  32.] 


CHAP.  VII. 


49 


CHAPTER  VII. 
TfmHENa  came   to- 
gether unto  him 
the  Pharisees,  and  certain  of  the 
scribes,  which  came  from  Jerusa- 
lem. 

2  And  wLisn  they  saw  some  of 
his  disciples  eat  bread  with *  de- 
filed (that  is  to  say,  unwashen) 
hands,  they  found  fault. 

3  For  the  Pharisees,  and  all  the 
Jews,  except  they  wash  their  hands 
2  oft,  eat  not,  holding  the  tradi- 
tion b  of  the  elders. 

4  And  when  they  come  from  the 
market,  except  they  wash,c  they 
eat  not.  And  many  other  things 
there  be,  which  they  have  re- 
ceived to  hold,  as  the  washing  of 

n  Matt.  15.1,&c.  1  or,  common.  2  or,  diligently:  Gr. 
with  the  fist— up  to  the  elbow:  Theophylact.  b  Gal.  1.14. 
Col.  2.8,22,23.     c  Job  9.30  31. 


diseased  woman  (Matt.  9:  20,  Mark  5: 
27)  touched  the  hem  of  his  garment  in 
the  confidence  of  being  made  whole. 
It  was  the  touch  of  faith,  and  not  the 
garment  itself  that  secured  the  effect. 
See  notes  on  Matt.  10:  20.  This  heal- 
ing virtue  imparted  to  Christ's  raiment 
has  been  perverted  by  the  superstitious, 
in  attributing  healing  or  saving  prop- 
erties to  pretended  relics;  as  the  coat 
of  our  Lord,  which  papists  have  pre- 
tended to  show  for  miraculous  uses! 
mainly  to  get  money  from  the  credu- 
lous, or  to  work  upon  the  superstitious 
for  church  power. 

PART  V. 

From  our  Lord's  third  Passover 
until  his  final  departure  from 
Galilee,  at  the  Festival  of  Tab- 
ernacles. 

Time,  six  months. 
CHAPTER  VII. 
\  67.  Our  Lord  Justifies  his   Disci- 
ples for  Eating  with  Unwashed 
Hands. — Capernaum. 

Matt.         I       Mark.        I        Luke.       I       John. 

15.  4-20.  I  7.  1-23. 1 

It  would  seem  that  our  Lord  did  not 


cups,  and3  pots,  brazen  vessels, 
and  of4  tables. 

5  Then  the  Pharisees  and  scribes 
asked  him,  Why  walk  not  thy 
disciples  according  to  the  tradition 
of  the  elders,  but  eat  bread  with 
unwashen  hands  ? 

6  He  answered  and  said  unto 
them,  Well  hath  Esaias  d  prophe- 
sied of  you  hypocrites,  as  it  is 
written,  This  people  honoreth  me 
with  their  lips,  but  their  heart  is 
far  from  me. 

7  Howbeit,  in  vain  do  they  wor- 
ship me,  teaching  for  doctrines 
the  commandments  of  men. 

8  Fore  laying  aside  the  com- 
mandment of  God,  ye  hold  the 
tradition  of  men,  as  the  washing 

3  Sextarius  is  about  a  pint  and  a  half.  4  or,  beds, 
d  Isa.  29.12.    e  Isa.  1.12. 


go  up  to  Jerusalem  at  this  Passover; 
and  not  until  the  feast  of  Tabernacles, 
because  the  Jews  sought  to  kill  him, 
and  would  have  done  so. 

2.  Defiled.  Literally,  common  or  un- 
clean, i.  e.  ritually,  though  otherwise 
clean. 

3.  All  the  Jews.  This  language  is 
like  that  of  one  not  a  Jew.  Mark  cer- 
tainly wrote  for  Gentiles,  and  some 
think  he  was  himself  a  Gentile — a  Ro- 
man. See  Introduction.  ^  Oft.  The 
term  means  fist — doubled  fist — and  so, 
by  a  free  rendering,  zealously  or  dili- 
gently. And  almost  all  the  translations 
of  this  term  amount  to  this  idea. 
^  Holding.  Holding  fast. 

4.  Wash.  If  they  are  not  washed, 
i.  e.  in  this  way,  ceremonially,  and  as 
to  the  hands.  ^Tables.  This  is  the 
term  for  the  couches  (triclinia)  on  which 
they  reclined  at  meals.  The  baptising 
here  could  not  have  been  by  immersion, 
and  we  infer  that  there  was  a  lawful 
baptism  in  some  other  mode.  Tho 
sprinkling  or  pouring  or  washing,  was 
baptism.  The  vessels  used  were  the 
water  pots  spoken  of  in  John  2 :  6. 

8.  First  they  subordinated  God's  com  - 


50 


MARK. 


[A.  D.  32. 


of  pots  and  cups  :  and  many  other 
such  like  things  ye  do. 

9  And  he  said  unto  them,  Full 
well x  ye  reject  the  commandment 
of  Grod,  that  ye  may  keep  your 
own  tradition. 

10  For  Moses  said,  Honour*  thy 
father  and  thy  mother ;  and,  Who- 
so b  curseth  father  or  mother,  let 
him  die  the  death. 

11  But  ye  say,  If  a  man  shall  say 
to  his  father  or  mother,  It  is  Cor- 
ban,c  that  is  to  say,  a  gift,  by 
whatsoever  thou  mightest  be  prof- 
ited by  me;  he  shall  be  free. 

12  And  ye  suffer  him  no  more 
to  do  aught  for  his  father  or  his 
mother; 

13  Making  the  word  of  God  of 
none  effect  through  your  tradition, 
which  ye  have  delivered :  and 
many  such  things  do  ye. 

14  And  when  he  had  called  all 
the  people  unto  him,  he  said  unto 
them,  Hearken  unto  me  every  one 
of  you,  and  understand  :d 

15  There  is  nothing  from  with- 
out a  man  that,  entering  into  him, 

1  or,  frustrate :  v.  13.  a  Ex.  20.12.  De.  5.16.  b  Ex. 
21.17.  Le.  20.9.  Pr.  20.20.  c  Matt.  15.9.  23.18.  dPr. 
8.5.  Isa.  6.9.  Acts  8.30. 

mand  to  human  tradition.  Then,  they 
rejected  the  commandment  in  order  to 
keep  those  traditions,  v.  9.  So  the 
Romanists  have  come  to  put  their  own 
traditions  above  God's  word,  and  then, 
to  forbid  God's  word  to  the  people — 
even  sometimes  on  pain  of  death. 

9.  Full  well.  This  may  mean  either 
truly  (v.  G)  or  refinedly — that  is  by 
their  glosses,  smoothing  it  over. 

11.  Corban.  See  Notes  on  Matthew. 

12.  And  ye  suffer  him.  This  is  the  con- 
sequence of  their  false  constructions  of 
duty.  They  prevent  all  keeping  of 
God's  law.  The  fifth  commandment, 
"which  is  the  first  commandment  with 
promise,"  is  the  foundation  of  all  good 
society.     And  whatever  hinders   Chil- 


ean defile  him:  but  the  things 
which  come  out  of  him,  those  are 
they  that  defile  the  man. 

16  Ife  any  man  have  ears  to 
hear,  let  him  hear. 

17  Andf  when  he  was  entered 
into  the  house  from  the  people, 
his  disciples  asked  him  concerning 
the  parable. 

18  And  he  saith  unto  them,  Are 
ye  so  without  understanding  also  ? 
Do  ye  not  perceive,  that  whatso- 
ever thing  from  without  entereth 
into  the  man,  it  can  not  defile  him ) 

19  Because  it  entereth  not  into 
his  heart,  but&  into  the  belly,  and 
goeth  out  into  the  draught,  purg- 
ing all  meats  ? 

20  And  he  said,.  That  which 
cometh  out  of  the  man,  that  de- 
fileth  the  man. 

21  For h  from  within,  out  of  the 
heart  of  men,  proceed  evil  thoughts, 
adulteries,  fornications,  murders, 

22  Thefts,  covetousness,2  wick- 
edness, deceit,  lasciviousness,  an 
evil  eye,  blasphemy,  pride,  foolish- 
ness: 

e  Matt.  11.15.  /Matt.  15.15,&c.  g  1  Cor.  6.13.  h  Ge. 
6.5.    Ps.  14.1,3,53.    1.3.    Jer.  17.9.        2  covetousnesses, 

wickednesses. 

dren  from  being  kind  and  obedient  to 
their  parents  does  indeed  violate  and 
set  aside  God's  law,  and  breaks  up  the 
whole  structure  of  society.  Family 
order  is  at  the  bottom  of  all  good  order 
in  the  world :  and  all  such  theories  as 
would  tend  to  disregard  the  family  re- 
lation, are  to  be  opposed  as  destructive 
to  the  best  interests  of  mankind. 

19.  Because.  The  eating  is  a  bodily 
thing,  and  does  not  go  to  the  soul,  but 
into  the  belly.  Hence  outward  bodily 
rites  can  not  cure  the  soul,  f  Purging, 
This  is  physically  true,  the  portion 
carried  off  being,  by  its  removal,  the 
purger  of  the  meat — as  in  passing,  the 
no  nrishnient  is  separated,  and  the  rest 
is  cast  out. 


A.  D.  82.] 


CHAP.  VII. 


51 


23  All  these  things  come  from 
within,  and  defile  the  man. 

Tf  24  Anda  from 
thence  he  arose,  and  went  into 
the  borders  of  Tyre  and  Sidon, 
and  entered  into  an  house,  and 
would  have  no  man  know  it:  but 
bhe  could  not  be  hid. 

25  For  a  certain  woman,  whose 
young  daughter  had  an  unclean 
spirit,  heard  of  him,  and  came  and 
fell  at  his  feet : 

26  The  woman  wag  a1  Greek,  a 
Syrophenician  by  nation :  and  she 
besought  him  that  he  would  cast 
forth  the  devil  out  of  her  daughter. 

27  But  Jesus  said  unto  her,  Let 
the  children  first  be  filled :  for  c  it 
is  not  meet  to  take  the  children's 


a  Matt.  15.21,&c. 
C  Matt.  7.6.  10.5,6. 


6  ch.  2.1.    1  or,  Gentile :  Isa.  49.12. 


23.  The  whole  teaching  of  this  pas- 
sage is  plain — that  men  are  depraved 
by  nature,  and  that  all  manner  of  sin 
comes  from  within.  Matt,  "forth  from 
the  heart."  The  unrenewed  heart  is  a 
fountain  of  corruption.  And  if  so, 
there  is  no  help  but  in  the  renewal  of 
man's  moral  nature,  and  divine  power 
is  needed  for  this.  Outward  purifyings 
are  therefore  a  vain  reliance. 

§  68.  The  Daughter  of  a  Syropheni- 
cian Woman  is  Healed. — Region  of 
Tyre  and  Sidon. 

Matt.  I         Mark.        |       Luke.      I       John. 

15.  21-28. 1 7.  24-30.1 

See  full  explanation  in  Notes  on  Mat- 
thew. 

24.  Bid.  He  would  avoid  the  Phari- 
sees. 

26.  Syrophenician.  These  were  dis- 
tinguished from  other  Phenicians,  as 
the  Carthagenians.  This  country  lay 
between  Syria  and  Phenicia.  Mark 
designates  the  woman  by  the  country 
where  she  dwelt.  Mark  calls  her  "a 
woman  of  Canaan,"  because  of  the  peo- 
ple to  whom  she  belonged.  This  indi- 
cates the  heathen  nativity.  Mark  also 
calls  her  "a  Greek,"  that  is,  a  Gentile 
or  pagan.    The  heathens  had  for  a  long 


bread  and  to  cast  it  unto  the  dogs. 

28  And  she  answered  and  said 
unto  him,  Yes,  Lord:  yet d  the 
dogs  under  the  table  eat  of  the 
children's  crumbs. 

29  And  he  said  unto  her,  Fore 
this  saying  go  thy  way  •  the  devil 
is  gone  out  of  thy  daughter. 

30  And  when  she  was  come  to 
her  house,  she  found  the  devil 
gone  f  out,  and  her  daughter  laid 
upon  the  bed. 

Tf  31  Andff  again 
departing  from  the  coasts  of  Tyre 
and  Sidon,  he  came  unto  the  sea 
of  Galilee,  through  the  midst  of 
the  coast  of  Decapolis. 

32  And  they  bring  him  unto  one 
that  was  deaf,  and  had  an  imped- 

d  Rom.  15.8,9.  Ep.  2.12-11.  e  Isa.  6G.2.  /I  Jno.  3.8. 
g  Matt.  15.29,&c. 

time  been  called  Greek,  because  the 
heathen  with  whom  the  Jews  came  in 
contact  were  mostly  such,  or  used  the 
Greek  language. 

.27.  first.  The  Jews  were  first  to 
have  the  offer,  yet  this  was  not  to  ex- 
clude any  true  suppliant,  as  here. 
fl  Dogs.  Little  dogs. 

28.  Truth,  Lord;  or  grant  that  it  is 
so,  for  even  the  dogs,  &c. 

30.  Laid.  i.  e.  instead  of  being 
tossed  or  torn  with  the  demon. 

§  69.  A  Deaf  and  Dumb  Man  Healed, 

and  Four  Thousand  Fed. 

The  Decapolis. 

John. 


Matt, 

15.  29- 


Mark. 

7.  31-37. 

8.  1—9. 


31.  From  the  coasts.  It  does  not  ap- 
pear that  our  Lord  actually  crossed 
the  border  into  the  heathen  country, 
but  was  in  the  vicinity,  or  region. 
And  now  from  these  coasts  or  confines 
he  departed  through  the  midst  of  the 
region  of  Decapolis.  *§  Decapolis.  Prob- 
ably he  crossed  the  Jordan  and  came 
round  to  the  Lake. 

32.  One  that  was  deaf.  This  case  is 
given  by  Mark  in  detail.  Matthew  has 


52 


MARK. 


[A.  D.  32. 


iment  in  his  speech ;  and  they  be- 
seech him  to  put  his  hand  upon 
him. 

33  And  he  took  him  aside  from 
the  multitude,  and  put  his  fingers 
into  his  ears,  anda  he  spit,  and 
touched  his  tongue; 

34  And  b  looking  up  to  heaven,c 
he  sighed,  and  saith  unto  him, 
Ephphatha,  that  is,  Be  opened. 

35  Andd  straightway  his  ears 
were  opened,  and  the  string  of 
his  tongue  was  loosed,  and  he 
spake  plain. 

36  And  he  charged  them  that 
they  should  tell  no  man:  but  the 


ach.  8.23.    Jno.9.6. 
c  Jno.  11.33,38.     d  Isa.  : 


6ch.  fi.41,     Jno.  11.41.    17.1. 
i.5,6.  Matt.  11.5. 


given  a  more  general  account  of  his 
miraculous  works  here,  without  sin- 
gling out  any  one  instance.  ^An  im- 
pediment, &c.  This  phrase  is  the  ren- 
dering of  a  single  word,  which  means 
speaking  with  difficulty,  tongue-tied. 
v.  35.  ^  To  put  his  hand  upon  him. 
He  had  been  known  to  use  this  method, 
though  no  such  external  act  was  requi- 
site. Christ  would  commonly  honor 
the  plan  of  working  by  means  even 
when  he  evidently  exerted  miraculous 
power.  Yet  he  would  show  that  the 
power  resided  in  himself,  and  as 
incarnate  in  our  flesh.  The  Romish 
Church  has  mocked  our  Lord  by  using 
the  spittle  in  certain  religious  ceremo- 
nies. He  takes  nothing  from  any  one 
else,  but  with  the  moisture  of  his  own 
mouth  upon  his  finger,  touches  the 
man's  tongue. 

3  E  Sighed.  Or,  groaned  in  sympa- 
thy and  earnest  emotion.  "He  took 
our  infirmities  and  bare  our  sicknesses, 
both  in  life  and  death."  ^Ephphatha. 
This  word  is  in  the  Syro-Chaldaic  lan- 
guage which  our  Lord  used  in  addres- 
sing the  man,  and  Mark  gives  the  word 
as  he  spake  it. 

35  The  string  of  his  tongue.  The  lig- 
ament: cord.  This  expresses  the  na- 
ture of  the  impediment,  and  instead  of 
resorting,  as  man  would  do,  to  a  sur- 
gical operation,  he  spits  and  touches 


more  he  charged  them,  so  much 
the  more  a  great  deal  they  pub- 
lished it; 

37  And  were  beyond  measure 
astonished,  e  saying,  He  hath  done 
all  things  well:  he  maketh  f  both 
the  deaf  to  hear,  and  the  dumb  to 
speak. 

CHAPTER  VIII. 

^f  TNff  those  days, 
J_  the  multitude 
being  very  great,  and  having  noth- 
ing to  eat,  Jesus  called  his  disci- 
ples unto  him,  and  saith  unto 
them, 

2  I    have    compassion h    on    the 

ePs.  139.14.  Acts  14.11.  /Ex.  4.10,11.  g Matt.  15,32, 
&c.    hPs.  145.  8.15.  He.  5.2. 


the  tongue!  Another  mighty  miracle 
of  its  kind,  yet  as  distinct  from  the  one 
of  demoniacal  possession.  ^  Spake 
plain.  That  is,  distinctly,  which  shows 
that  the  man  was  not  dumb,  but  had 
such  an  obstruction  or  impediment  as 
is  described.  The  spiritual  meaning 
that  lies  in  this  miracle  is  clear  to  all, 
37.  Their  exclamation  is  rather  from 
common  astonishment  than  from  living, 
saving  faith.  They  were  amazed  at 
his  wondrous  works.  The  work  was 
likened  to  that  of  the  original  creation. 
Gen.  1 :  31.  Luther  remarks,  that  our 
loving  Lord  has  seen  what  damage  and 
mischief  is  done  through  tongues  and 
ears,  Stier  says  that  the  charge  to 
them,  in  v.  86,  to  tell  no  man,  must 
have  included  the  healed  man  himself, 
that  he  should  not  publish  it  abroad, 
as  he  would  be  so  likely  to  do.  Ob- 
serve that  "scarcely  is  the  power  of 
speech  given  to  him,  but  he  is  ordered 
to  be  silent:  in  order  that  he  might 
learn,  or  at  least,  we  through  him,  that 
the  right  hearing  consists  in  obeying 
— that  the  right  use  of  the  unbound 
tongue  shall  consist  only  in  a  free-will 
binding  of  the  same  to  obedience." 

CHAPTER  VIII. 

1-10.  For  an  explanation  of  this 
feeding  the  Four  Thousand,  see  Matt, 
15:32-38,  notes. 


A.  D.  32.] 


CHAP.  VIII. 


53 


multitude,  because  they  have  now 
been  with  me  three  days7  and 
have  nothing  to  eat: 

3  And  "f  I  send  them  away  fast- 
ing to  tneir  own  houses,  they  will 
faint  by  the  way:  for  divers  of 
them  came  from  far. 

4  And  his  disciples  answered 
him,  Froma  whence  can  a  man 
satisfy  these  men  with  bread  here 
in  the  wilderness? 

5  And  he  asked  them,  How  many 
loaves  have  ye  ?  And  they  said, 
Seven. 

6  And  he  commanded  the  people 
to  sit  down  on  the  ground:  and  he 
took  the  seven  loaves,  and  gave 
thanks,  and  brake,  and  gave  to  his 
disciples  to  set  before  them;  and 
they  did  set  them  before  the  peo- 
ple. 

a  ch.6.36,37,&c. 


8.  That  ivas  left,  seven  baskets.  We 
see  that,  as  in  the  previous  miracle  of 
this  kind,  there  must  have  been  au  ac- 
tual addition  to  the  amount  of  food. 
They  had  only  seven  loaves  at  the  out- 
set. They  have  seven  baskets  of  frag- 
ments left,  after  the  four  thousand 
were  fed, 

9.  Four  thousand.  Matthew  adds, 
"besides  women  and  children."  There 
is  every  evidence  that  Mark  could  not 
have  copied  from  Matthew.  He  varies 
in  word,  constantly,  but  not  in  meaning. 
$70.  The  Pharisees  and  Sadducees 

again  require  a  Sign. — Near  Mag- 
dala. 

Matt.      I       Mark.        |        Luke.        I        John. 

16. 1-4. 1 8. 10-12.  J 

10.  The  parts  of  Dalmanutha.  Mat- 
thew has  it  lithe  coasts  of  Magdala," 
which  is  the  same;  for  these  towns  were 
in  the  same  district,  and  he  came  into 
the  parts  or  coasts,  that  is,  the  confines 
or  vicinity  of  these  places.  Compare 
note  ch.  5:  1.  Magdala  is  about  three 
miles  from  Tiberias,  on  the  edge  of 
Gennesaret.     It  is  a  small  cluster  of 


7  And  they  had  a  few  small  fish- 
es: and  he  b  blessed  and  command- 
ed to  set  them  also  before  them. 

8  So  they  did  eat,  andc  were  fill- 
ed: and  d  they  took  up  of  the  bro- 
ken meat  that  was  left,  seven  bas- 
kets. 

9  And  they  that  had  eaten  were 
about  four  thousand:  and  he  sent 
them  away. 

If  10  And  straight- 
way •  he  entered  into  a  ship  with 
his  disciples,  and  came  into  the 
parts  of  Dalmanutha. 

11  And f  the  Pharisees  came 
forth,  and  began  to  question  with 
him,  seeking  of  him.  a  sign  from 
heaven,  tempting  him. 

12  And  he  sighed  deeply  in  his 
spirit,  and  saith,  Why  doth  this 
generation  seek  after  a  sign?  Ver- 

h  Matt.  14.19.  cP3. 107,5,6.  145.16.  d\  Ki.  17.14-18. 
2  Kl  4.2-7.  42-41.  a M att.  15.39.  /Matt.  12.38.  16,l,&c. 
Jno.  6.30. 

huts  on  the  W.  shore,  and  is  now  called 
Ma]  del.  We  saw  but  here  and  there 
a  living  being  in  the  town  of  Mary  of 
Magdala,  or  'Magdalene.'  That  it  was 
on  the  W.  coast,  is  plain  from  his  ta- 
king ship  to  pass  from  Decapolis  on 
the  East  to  these  quarters, 

11.  Tempting.  Putting  him  to  the 
test. 

12.  Sighed  deeply  in  his  spirit.  This 
expresses  his  intense  emotion.  He  was 
so  affected  at  their  hardness  and  wick- 
edness. ^  A  sign.  Some  visible  attes- 
tation of  his  claims.  He  had  given 
them  sufficient  proofs.  They  would 
not  be  persuaded  though  one  rose  from 
the  dead.  \No  sign.  Literally:  "If 
there  shall  be  given."  A  form  of 
strong  abjuration  from  Uie  Hebrew,  as 
"If  they  shall  enter  into  my  rest." 
Heb.  3:11. 

$71.  The  Disciples  cautioned 
against  the  Leaven  of  the  Phar- 
isees.— N.  E.    Coast  of  the  Lake. 

Matt.        |        Mark.        I        Luke.        I        John. 

16.  5-12.  [8.  13-21.  | 

13.  The  other  side.  That  is,   of  Jb* 


54 


MARK. 


[A.  D.  33. 


ily  I  say  unto  you.  There  shall  no 
sign  be  give*i  unto  this  generation. 
1 13  And  he  left 
them,  and,  entering  ilco  the  ship 
again,  departed  to  the  other  side. 

14  Now  the  disciples  had  forgot- 
ten to  take  bread,  neither  had  they 
in  the  ship  with  them  more  than 
one  loaf. 

15  And  he  charged  them,  saying, 
Take  heed,  beware  *  of  the  leavenb 
of  the  Pharisees,  and  of  the  leav- 
en of  Herod. 

16  And  they  reasoned  among 
themselves,  saying,  It  is  because 
we  have  no  bread. 

17  And  when  Jesus  knew  it,  he 
saith  unto  them,  Why  reason  ye, 
because  ye  have  no  bread?  perceive 
c  ye  not  yet,  neither  understand? 

oPr.19.2T.  Lu.12.1, 


Ex  12.20.   Le.  2.11.   1  Cor.  5.6-8. 
c  ca.  6.52. 


Lake;  recrossing  now  to  the  parts  from 
which  he  had  just  come,  on  the  N.  E. 
coast, 

14.  One  loaf.  Mark  adds  this  import- 
ant clause  which  Matthew  has  not  giv- 
en us,  showing  that  they  had  neglected 
to  make  any  special  provision,  and  that 
they  were  quite  without  any  supply. 

15.  The  leaven.  The  insidious  errors 
of  the  Pharisees,  &c.  of  which  the  be- 
ginnings should  be  avoided,  ^  The  leav- 
en of  Herod.  Matthew  has  it  "0/  the 
Sadducees."  But  it  is  inferred  from  sev- 
eral passages  that  Herod  was  a  Sad- 
ducee  in  doctrine.  Besides  his  politi- 
cal creed  and  pretensions  were  opposed 
to  Christ,  and  his  court  was  irreligious. 
This  was  meant  to  caution  them  against 
all  these  forms  of  error  and  sin.  Be- 
sides, hypocrisy  was  included:  as  they 
tempted  him  and  insincerely  asked  a 
sign.  Herod,  too,  was  "that  fox." 
Luke  13:  31. 

17,  18.  Matthew  has  it,  "0  ye  of  lit- 
tle faith,"  which  is  quite  equivalent. 

19.  When  I  brake,  $c.  Matthew 
gives  the  same  idea  a  construction 
which  explains  the  sense.     "Do  ye  not 


have  ye  your  d  heart  yet  hardened? 

18  Having  e  eyes,  see  ye  not?  and 
having  ears,  hear  ye  not?  and  do 
ye  not f  remember? 

19  When  I  brake  the  five  s  loaves 
among  five  thousand,  how  many 
baskets  full  of  fragments  took  ye 
up?    They  say  unto  him,  Twelve. 

20  And  when  the  seven  h  among 
four  thousand,  how  many  baskets 
full  of  fragments  took  ye  up?  And 
they  said,  Seveu. 

21  And  he  said  unto  them,  How 
is  it  that  ye  do  not  understand? 

If  22  And  he  com- 
eth  to  Bethsaida;  and  they  bring 
a  blind  man  unto  him,  and  be- 
sought him  to  touch »  him. 

23  And  he  took  the  blind  man 
by  the  hand,  and  led  him  out  of 

d  ch.  3  5.  16.14.  e  Isa.  44.18.  /2  Pe.  1.12.  g  ch.  6.38, 
44.  Matt.  14.17-21.  Lu.  9.12-17-  J  no  6.5-13.  A  v.  1-9. 
Matt.  34-38.    i  Matt,  8.3,15. 

understand,  neither  remember?"  He 
called  these  miracles  to  their  mind,  be- 
cause they  had  so  plainly  and  recently 
exhibited  to  them  his  almighty  power, 
as  able  to  provide  for  their  wants.  Yet 
for  thinking  of  their  having  no  supply 
of  bread,  they  could  not  understand  his 
teachings  about  doctriue  and  duty. 
fi  Baskets  full.  "The  fullness  of  how 
many  baskets  took  ye  up?"  The  term 
"basket"  in  vs.  19  and  20  is  different 
in  the  Greek.  The  latter  is  such  an 
one  as  Paul  was  let  down  in  at  Damas- 
cus, Acts  9  :  25.  Greswell  supposes 
that  it  was  a  kind  of  crib,  used  also  to 
sleep  in  during  a  stay  in  the  desert. 
The  name  is  from  a  word  meaning  wo- 
ven. 

$72.  A  Blind   Man   Healed. — Beth- 
saida,  (Julias.)  vs.  22-26  only. 

This  is  one  of  the  three  or  four  pas- 
sages not  found  in  Matthew  at  all, 

22.  Bethsaida.  This  was  the  Beth- 
saida  on  the  N.  East  side  of  the  lake, 
called  Julias  for  distinction.  See  Map. 
This  was  not  the  Bethsaida  where  most 
of  his  mighty  works  were  done. 


A.  D.  32.] 


CHAP.  VIII. 


55 


the  town:  and  when  he  had  spit a 
on  his  eyes,  and  put  his  hands 
upon  hhn,  he  asked  him  if  he  saw 
aught. 

24  And  he  looked  up,  and  said,b 
I  see  men,  as  trees,  walking. 

25  After  that,  he  put  his  hands 
again  upon  his  eyes,  and  made  him 
look  up:  and  he  was  restored,  and 
saw  c  every  man  clearly. 

26  And  he  sent  him  away  to  his 
house,  saying,  Neither  go  into  the 

a  ch.  7.33.     b  Ju.  9.36.  Isa.  29.1S.  1  Cor.  13.11,12. 
cPr.±.18.    Isa.  32.3.    lPe.2.9. 

23.  Led  him  out  of  the  town.  This 
•was  partly  to  be  aside  from  the  crowd, 
and  no  doubt  to  avoid  any  public  agi- 
tation (see  v.  26);  partly,  perhaps,  be- 
cause the  people  had  already  seen  his 
miracles  and  disbelieved,  and  partly  to 
exercise  the  blind  man  in  this  formali- 
ty of  being  led,  as  teaching,  by  an  out- 
ward sign,  both  Christ's  superiority  and 
the  need  of  humility  and  docility.  He 
■would  separate  him  also  to  his  own 
method  of  cure,  so  that  they  who 
brought  him  should  be  convinced  of 
the  miracle,  and  should  have  no  praise. 
Stier  says,  that  it  was  also  to  give  him 
his  first  sight  under  the  clear,  open  sky 
of  heaven.  ^  Spit  on  his  eyes.  Christ 
chose  again  to  employ  an  external  sign, 
partly  to  do  honor  to  the  use  of  means, 
though  it  was  no  help  to  him,  partly  to 
encourage  this  man's  faith  by  the  sense 
of  touch,  as  he  could  not  see,  and  partly 
to  express  by  a  symbol  his  prerogative 
of  working  how,  where,  and  whereby 
he  pleaseth.  Here,  also,  it  is  some- 
thing from  himself  that  he  employs: 
and  his  divinity  shines  through  the  veil 
of  his  flesh. 

24.  Christ  chose  to  make  the  cure 
gradual  in  this,  case,  so  that,  at  first, 
the  blind  man  saw  men  so  indistinctly 
that  they  seemed  to  him  like  trees,  on- 
ly that  they  moved.  This  indicates 
that  lie  had  not  been  blind  from  his 
birth,  as  he  knew  the  appearance  of 
trees. 

25.  That  our  Lord  so  gradually  led 
the  man  into  full  light,  shows  us  the 


town,  nor  tell   it   to  any  in  the 
town. 

If  27  And  «>  Jesus 
went  out,  and  his  disciples,  into 
the  towns  of  Cesarea  Philippi: 
and  by  the  way  he  asked  his  dis- 
ciples, saying  unto  them,  Whom 
do  men  say  that  I  am? 

28  And  they  answered,  John8 
the  Baptist:  but  some  say,  Elias; 
and  others,  One  of  the  prophets. 

29  And  he  saith  unto  them,  But 

d  Matt.  16.13, &c.    Lu.  9.18,&c.      e  Matt.  14.2. 


waiting  wisdom  and  condescension  with 
which  he  will  thus  treat  the  spiritually 
blind.  When,  therefore,  he  puts  to  us 
the  question,  if  we  see  aught,  let  us  not 
proudly  or  precipitately  answer  with 
the  broad  Yes,  but  like  this  man,  let 
us  look  up!  Stier.  ^[  Made  him  look  up 
The  terms  here,  as  the  connexion  shows, 
mean  rather  he  made  him  to  see  again. 

2P).  To  his  house,  &c.  Naturally,  he 
might  have  gone  blazing  the  cure 
abroad.  But  our  Lord,  for  several  rea- 
sons, would  have  him  go  home,  and  make 
it  known.  So  with  the  demoniac  from 
among  the  tombs.  Every  converted 
man  has  a  great  work  to  do  in  his  own 
domestic  circle.  There  religion  begins. 
Religion  in  families  is  a  most  eminent 
means  of  spreading  the  gospel.  The 
Church  of  Christ  has  been  perpetua- 
ted by  a  godly  house. 
§73.    Peter  and  the   others  again 

profess  their  faith  in  christ.' 
Cesarea  Philippi. 

fettt.  ;       Mark.        '        Luke.       I     John. 

Id.  13-20., 8.  27-30. 1 9.  18-21.1 

This  town  had  its  name  as  Philip's 
Cesarea,  from  the  tetrarch  Herod- 
Philip,  (not  the  husband  of  Herodias, ) 
in  whose  territory  it  lay.  It  is  thus 
distinguished  from  Cesarea  on  the  coast 
near  Joppa.  It  is  a  retired  spot,  en- 
circled by  the  mountains  of  Lebanon. 
27.  By  the  way.  Matthew  has  it, 
"When  he  came  into  the  coasts,''  or 
vicinity  of  the  place.  Luke  further 
tells  us  that  it  was  "as  he  was  alone 
praying,"  or  praying  in   private,  his 


5tt 


MARK. 


[A.  D.  32. 


whom  say  ye  that  I  am?  And  Pe- 
ter answereth  and  saith  unto  him; 
Thou  *  art  the  Christ. 

30  And  he  charged  them  that 
they  should  tell  no  man  of  him. 
If  31  And  he  began 
to  teach  them,  that  the  Son  of 
man  must  suffer  many  things;  and 
be  rejected  ot  the  elders,  and  of 
the  chief  priests  and  scribes,  and 
be  killed;  and  after  three  days  rise 
again. 

32  And  he  spake  that  saying 
openly.  And  Peter  took  him  and 
began  to  rebuke  him. 

33  But  when  he  had  turned  about, 
and  looked  on  his  disciples,  he  re- 
buked11 Peter,  saying,  Get  thee 
behind  me,  c  Satan;  for  thou  sa- 

a  Jno.  1.41-49.  C.69.  11.27.  Acts  8.37.  1  Jno.  5.1.    6  Re. 
3.19.     c  1  Cor.  5.5. 

disciples  came  to  hiin,  and  he  asked 
them. 

29.  Thou  art  the  Christ.  Matthew 
adds  to  this,  "the  Son  of  the  living 
God,"  while  Luke  gives  it  summarily, 
"the  Christ  of  God"" 

30.  See  especially  notes  on  Matt, 
16:  20.  Matthew  gives  also  our  Lord's 
reply  and  promise,  which  Mark  omits. 
§74.  Our   Lord   foretells  his  own 

Death  axd  Resurrection. 

Matt.  Mark.  Luke. 

16.  21-28.  8.  31-38.  9.  22-27. 
9.1, 

See  notes  on  Matt,  16:  21-28.  See 
also  on  Luke  9:22-27. 

31.  Rejected.  The  word  means,  con- 
temptuously rejected.  ^  After  three  days. 
Matthew  has  it  "the  third  day,"  which 
explains,  since  parts  of  the  first  and 
third  clays  were  reckoned  for  two  days. 
Compare  Deut.  14:  28  with  26: 12,  and 
1  Sam.  20:  12  with  5  :  19,  and  Matt, 
26  :  2  with  27 :  63,  64.  It  was  the  prac- 
tice among  the  Jews  in  their  reckon- 
ing, to  count  a  part  of  the  day  as 
though  it  had  been  the  whole.  1  Kings 
20:29.  Esther  4:  16. 

32.  Openly,  That  is,  positively  and 


vourest  not  the  things  that  be  of 
God,  but  the  things  that  be  of  men. 

34  And  when  he  had  called  the 
people  unto  him,  with  his  disciples 
also,  he  said  unto  them,  Whoso- 
ever d  will  come  after  me,  let  him 
deny  himself,  and  take  up  his  cross, 
and  follow  me. 

35  For*  whosoever  will  save  his 
life,  shall  lose  it;  but  whosoever 
shall  lose  his  life  for  my  sake  and 
the  gospel's,  the  same  shall  save  it. 

36  For  what  shall  it  profit  a  man, 
if  he  shall  gain  the  whole  world, 
and  lose  his  own  soul  ? 

37  Or  what  shall  a  man  give  in 
exchange  for  his  soul? 

38  Whosoever,  f  therefore,  shall 
be  ashamed  of   me,  and    of   my 

d  Matt.  10.38.  16.24.  Lu.  9.23.  14.27.  Tit.  2.12.  eEst. 
4.14.  Matt.  10.39.  16/25.  Lu.  9.24.  17.33.  Jno.  12.26.  2 
Ti.2.11.  4.6,8.  Re.  2.10.  7.14-18.     fLu.12.9.  2Ti.  1.8. 


plainly  to  the  disciples.  1[  Matthew's 
narrative  gives  us  some  insight  of  Pe- 
ter's impulse  in  this  matter,  "Lord, 
this  shall  not  be  unto  thee,"  So  one 
Evangelist  supplies,  confirms,  and  elu- 
cidates another. 

33.  Savourest.  Thou  mindest. 

34.  Called  the  people  unto  him  with  his 
disciples.  Matthew  speaks  only  of  the 
disciples,  but  our  Lord  would  publish 
this  rule  of  his  kingdom  to  all,  and 
Mark  adds  this  record,  that  he  called 
the  people  also.  Yet  some  modern  cri- 
tics would  make  this  to  be  a  contradic- 
tion between  the  Evangelists !  ][  Will 
come.  The  Greek  reads,  whosoever 
wishes,  or  is  willing  to  come.   So  in  v.  35. 

35-37.  These  words  are  found  al- 
most the  same  in  Matthew  16:  25,  26 — 
which  see  (notes.)  If  Shall  save  it. 
This  explains  the  language  of  Matt, 
Shall  find  it. 

38.  This  verse  is  not  found  in  Mat- 
thew's narrative  but  in  Luke's,  (see 
ch.  9  :  26)  though  it  is  abundantly  im- 
plied. ^  Ashamed  of  me.  That  is,  re- 
luctant to  acknowledge  me  before  men. 
Elsewhere  this  same  sentiment  is  so 
expressed.     "Whoso  shall  confess  mo 


A..  D.  32.] 


!HAP.  IX. 


57 


words,  in  this  adulterous  and  sin- 
ful generation,  of  him  also  shall 
the  Son  of  man  be  ashamed,  when 
he  cometh  in  the  glory  of  his  Fa- 
ther, with  the  holy  angels. 
CHAPTER  IX. 

AND  he  said  unto  them,  Verily  ■ 
I  say  unto  you,  that  there  be 
some  of  them  that  stand  here, 
which  shall  notb   taste  of  death, 

a  Matt.  16.28.  Lu.  9.27.     6  Jno.  8.52.  He.  2.9. 


before  men,"  &c.  Luke  12-8.  Re- 
ference is  made  chiefly  to  his  lowly 
circumstances  and  to  the  opposition  of 
chief  men,  which  so  much  discouraged 
an  acknowledgment  of  him  as  the 
Christ,  the  Son  of  God.  "Flesh  and 
blood"  would  always  incline  to  deny 
his  Divine  claims  because  of  his  lowly 
origin  as  a  man.  See  Matt.  16 :  17. 
^  And  of  my  words.  That  is,  of  my 
doctrines  and  claims.  ^  This  adulter- 
ous and  sinful  generation.  The  term 
adulterous  was  commonly  used  by  the 
prophets  to  denote  the  crime  of  Israel 
in  departing  from  their  covenant  God. 
See  Malachi  2:11,  &c.  It  was  in  this 
sense  especially  that  the  Jewish  nation 
was  here  called  adulterous — that  they 
had  broken  covenant  with  their  God, 
So  the  phrase,  "  an  evil  and  adulterous 
generation."  Matt.  12:  39.  ^Cometh 
in  the  glory  of  his  Father.  See  notes  on 
Matt.  26 :  54.  The  reference  is  here  to 
his  final  coming  in  judgment.  Christ 
will  then  be  ashamed  of,  or  refuse  to 
confess,  such  as  have  here  refused  to 
confess  or  profess  him  before  men.  In 
the  day  of  "the  manifestation  of  the 
eons  of  God,"  (Rom.  8,)  he  will  not  own 
them  as  his  adopted  ones. 

CHAPTER  IX. 
1.  The  kingdom  of  God.  Matthew 
lias  it,  "The  Son  of  man  coming  in 
his  kingdom."  This  seems  to  refer 
particularly  to  the  Transfiguration  of 
Christ,  which  was  just  about  to  take 
place,  in  which  he  should  be  displayed 
to  their  view  in  something  of  his  true 
spiritual  dignity  and  heavenly  glory, 
and   tliis    should  show   to    them    the 


till  they  have  seen  the  kingdom  of 
God  come  with  power. 

%  2  And  c  after  six 
days,  Jesus  taketh  with  him  Peter, 
and  James,  and  John,  and  leadeth 
them  up  into  an  high  mountain, 
apart  by  themselves  :  and  he  was 
transfigured  before  them. 

3  And  his  raiment  became  shin- 
ing, exceeding  white d  as  snow;  so 

c  Matt.  17.1, &c.  Lu.  9.28.&C.     d  Dan.  7.9.  Matt.  28.3. 


nature  of  his  kingdom,  and  in  this 
event,  by  the  Divine  attestation  which 
he  should  have,  this  kingdom  could  be 
said  to  "  come  with  power."  So  we  find 
Peter  referring  to  this  scene,  as  so  im- 
portant to  their  faith.  2  Pet.  1 :  16, 
17.  He  calls  it  his  majesty,  his  honor 
and  glory,  of  which  they  were  eye 
witnesses. 

$75.     The     Transfiguration.      Our 
Lord's      subsequent      Discourse 
with  the  three  disciples. 
Region  of  Cesarea  Philijypi. 

Matt.        I       Mark.      I        Luke.        I         Jokn. 

17.  1-13.  |9.  2-13.  J 9.  28-36.| 

This  account  of  ihe  Transfiguration 
is  found  fully  explained  in  the  notes  on 
Matthew  17:  1-13.  See  also  notes  on 
Luke  9:  28-36.  The  mountain  to 
which  they  had  come  may  have  been 
any  one  of  those  around  the  sea  of 
Tiberias,  as  that  where  he  fed  the  mul- 
titudes. Most  have  thought  it  to  be 
Mt.  Tabor,  which  is  less  than  two  days 
distance  from  Cesarea  Philippi. 

2.  After  six  days.  That  is,  after  six 
whole  days  had  elapsed, — but  includ- 
ing the  parts  of  two  days  (one  at  each 
end  of  the  reckoning)  would  make 
"  about  an  eight  days,''  as  Luke  has  it. 
For  example,  between  Monday  and 
Monday,  would  be  six  whole  days — yet 
with  both  these  Mondays  reckoned  or 
parts  of  the  two  it  would  be  "about  an 
eight  days."  See  notes  on  Matthew 
16:  28. 

4.  Talking  with  Jesus.  Luke  tells  us 
what  they  conversed  about.  "His 
decease  (or  exodus,  literally)  he  should 
accomplish  at  Jerusalem."  ch.   9:  31. 


58 


MARK. 


[A.  D.  32. 


as  no  iuller  on  earth  can  white 
them. 

4  And  there  appeared  unto  them 
Elias,  with  Moses ;  and  they  were 
talking  with  Jesus. 

5  And  Peter  answered  and  said 
to  Jesus,  Master,  it  is  good  for  us 
to  be  here  :»  and  let  us  make  three 
tabernacles ;  one  for  thee,  and  one 
for  Moses,  and  one  for  Elias. 

6  For  he  wist  not b  what  to  say ; 
for  they  were  sore  afraid. 

7  And  there  was  a  cloud  that 
overshadowed  them  :  and  a  voice 
came  out  of  the  cloud,  saying,  This 
c  is  my  beloved  Son  j  hear  d  him. 

8  And  suddenly,  when  they  had 
looked  round  about,  they  saw  no 
man  any  more,  save  Jesus  only 
with  themselves. 

9  And  as  they  came  down  from 
the  mountain,  he  charged  them 
that  they  should  tell  no  man  what 
things  they  had  seen,  till  the  Son 
of  man  were  risen  from  the  dead. 

a  Ps.  93.2.  84.10.  ~b  Dan.  10.15.  Rev.  1.17.  c  Ps.  2.7. 
Matt.  3.17.  2Pe.  1.17.     dDe.  18.15. 


They  were  the  heads  of  the  law  and 
the  prophets,  testifying  to  Christ. 

5.  Luke  adds  that  this  was  after  the 
disciples  had  waked  from  sleep  and  as 
Moses  and  Elias  departed,  ch.  9 :  32, 
33. 

7.  Hear  him.  He  was  now  pointed 
out  before  Moses  and  Elias,  as  greater 
than  all.  They  were  but  his  servants, 
and  all  were  to  hear  him,  above  all,  as 
the  one  to  whom  they  all  gave  witness. 

9,  10.  He  would  here  hint  to  them 
of  his  own  resurrection  as  about  to  be 
opened  and  confirmed  to  them  by  this 
event.  They  knew  not,  as  yet,  what 
the  rising  from  the  dead  should  mean. 
But  when  he  should  have  risen,  then  they 
would  the  better  understand  the  doc- 
trine of  the  resurrection  and  more 
fully  believe  in  his  rising.  Calvin 
holds  that  in  the  Transfiguration,  our 
Lord  meant  to  show  that  he  had  power 


10  And  they  kept  that  saying 
with  themselves,  questioning  one 
with  another  what  the  rising  from 
the  dead  should  mean.® 

11  And  they  asked  him,  saying, 
Why  say  the  scribes  that  Elias ' 
must  first  come  ? 

12  And  he  answered  and  told 
them,  Elias  verily  cometh  first,  and 
restoreth  all  things ;  and  how  it  is 
written  &  of  the  Son  of  man,  that 
he  must  suffer  many  things,  and 
be  h  set  at  nought. 

13  But  I  say  unto  you,  Thati 
Elias  is  indeed  come,  and  they 
have  done  unto  him  whatsoever 
they  listed,  as  it  is  written  of  him. 

^f  14  And  when  he 
came  to  his  disciples,  he  saw  a 
great  multitude  about  them,  and 
the  scribes  questioning  with  them. 
15  And  straightway  all  the  peo- 
ple, when  they  beheld  him,  were 
greatly  amazed;  and  running  to 
Aim,  saluted  him. 

e  Acts  17.18.  /Mai.  4.2.  jrPs.  22.  Isa.  53.  Dan.  9.26. 
Zee.  13.7.  h  Ps.  74.22.  Lu.  23.11.  Ph.  2.7.  i  Matt.  11. 
14.     Lu.  1.17. 

in  himself  to  take  his  glory,  had  he 
willed  it,  and  that,  hence,  he  gave  him- 
self willingly  to  suffer. 

g 76.  The  Healing  of  a  Demoniac,  &c. 
Region  of  Cesarea  Philippi. 

Matt.         1       Mark.       I       Luke.       I      John. 

17. 14-21. 1 9. 14-29. 1 9.  37-43. 1 

This  account  of  the  dumb  demoniac 
healed  in  the  region  of  Cesarea  Phil- 
ippi, is  found  more  briefly  in  Matthew 
and  Luke.     See  notes. 

14.  The  Scribes  were  probably  now 
charging  the  Master  with  the  same  in- 
ability as  the  disciples:  and  they  had 
set  upon  these  more  severely,  while  the 
Lord  and  the  three  chosen  ones  were 
absent. 

15.  Greatly  amazed.  From  the  strong 
term  here  used,  expressing  the  pro- 
foundest  awe,  it  has  been  inferred  that 
his  face  yet  shone,  in  part,  with  the 


A.  D.  32.] 


CHAP.  IX. 


59 


16  And  he  asked  the  scribes, 
What  question  ye  1  with  them? 

17  And  one  of  the  multitude 
answered  and  said,  Master,  I  have 
brought  unto  thee  my  son,  which 
hath  a  dumb  a  spirit: 

18  And  wheresoever  he  taketh 
him,  he  teareth2  him;  and  he  foam- 
ed,5 and  gnasheth  with  his  teeth, 
and  pineth  away:  and  I  spake  to 
thy  disciples,  that  they  should  cast 
him  out;  and  they  could  not. 

19  He  answereth  him,  and  saith, 
0  faithless  c  generation!  how  long 
shall  I  be  with  you?  how  long 
shall  I  suffer  you?  Bring  him 
unto  me. 

1  or,  among  yourselves.  a  Matt.  12.22.  Lu.  11.14. 
2  or,  dasheth  him.  b  Jude  13.  c  De.  13.20.  Pa.  78.8. 
He.S.10. 


glorv  which  had  just  sat  upon  him. 
See"Ex.  34:29,30.  2  Cor.  3:17,18. 
That  glory  of  Moses'  face  terrified,  this 
of  Christ  attracted. 

17.  It  was  not  until  the  day  after 
the  transfiguration,  that  they  came 
down  from  the  Mount.  See  Luke  9 : 
37.  ^Master.  Matthew  has  it  Lord. 
The  term  Master  would  intimate,  per- 
haps, that  this  man  was  a  disciple. 

18.  What  a  contrast  between  the 
open  heaven,  with  the  glorified  visi- 
tants, on  the  Mount,  and  the  misery, 
strife,  and  unbelief  below!  ^ My  son. 
Luke  tells  us  that  it  was  an  only  son. 

19.  The  first  word  of  our  Lord,  here, 
is  that  of  rebuke:  How  long?  The  sec- 
ond is  that  of  mercy:  Bring  him!  "In 
wrath  remember  mercy."  The  rebuke 
applied  to  the  scribes  and  the  multi- 
tude. The  father  also,  and  the  disci- 
ples, were  involved. 

20-25.  Mark  here  gives  a  particular 
account  of  the  Saviour's  interview  with 
the  father,  and  of  the  father's  faith. 

20.  Straightivay.  Satan's  power  is 
set  at  work  by  Christ's  appearance.  He 
has  great  wrath,  for  his  time  is  short. 
Trench. 

21.  Of  a  child.  From  infancy,  or  very 
early  life.  This  question  will  make 
the  cure  more  confessed. 


20  And  they  brought  him  unto 
him:  and  when  he  saw  hi  in,  straight- 
way the  spirit  tare  him;  and  he 
fell  on  the  ground,  and  wallowed, 
foaming. 

21  And  he  asked  his  father,  How 
long  is  it  ago  since  this  came  un- 
to him?  And  he  said,  Of  a  child:* 
_  22  And  oft-times  it  hath  cast  him 
into  the  fire,  and  into  the  waters, 
to  destroy  him:  but  if  thou  canst 
do  anything,  have  compassion  on 
us,  and  help  us. 

23  Jesus  said  unto  him,  If  e  thou 
canst  believe,  all  things  are  possi- 
ble to  him  that  believeth. 


<IJob  5.7.    Ps.51.5.      e2Ch.  20.20.    Matt.  17.20. 
11.23.  Lu.  17.6.   Juo.  11.40.  He.  11.6. 


22.  If  thou  canst.  This  would  seem 
a  very  low  grade  of  faith.  Bat  hi* 
coming  to  Christ  with  the  poor,  wretch- 
ed son,  whose  case  he  makes  his  own, 
shows  some  confidence,  or  some  hope. 
That  faith  will  prevail,  however  weak, 
which  brings  us  to  Christ  for  salvation, 
even  though  at  first  we  can  only  say, 
"Lord,  I  believe,  help  thou  mine  un- 
belief." v.  24. 

23.  Said  unto  him,  (that,  Gr.)  that 
ordinary  saying  of  his.  %  If  thou 
canst  believe.  This  seems  to  refer  to  the 
father's  challenge  (v.  22,)  and  throws 
the  challenge  back  upon  his  faith.  It 
means  to  call  for  faith  before  the  act, 
and  on  the  promise.  It  means  to  say 
that  he  will  not  work  a  cure  to  answer 
the  challenge,  but  to  answer  the  faith, 
however  weak.  The  father  felt  this  to 
the  very  heart,  and  answered  with 
tears.  The  father's  faith  is  tested,  and 
upon  this  the  child  is  to  be  healed.  So 
the  baptismal  ordinance  regards  the 
child  in  and  through  the  parent,  and 
so  we  are  included  in  the  first  Adam, 
and  in  the  second  by  the  great  salva- 
tion for  believers.  ^  All  things  are  pos- 
sible, &c.  That  is,  the  promises  are 
abundant  to  the  believer,  and  all  suffi- 
cient. Besides,  the  faith  of  miracles, 
or  the  faith  requisite  for  the  miracu- 


60 


MARK. 


[A.  D.  32. 


24  And  straightway  the  father 
of  the  child  cried  out,  and  said 
with  tears,  a  Lord,  I  believe,  help 
b  thou  mine  unbelief. 

25  When  Jesus  saw  that  the  peo- 
ple came  running  together,  he  re- 
buked the  foul  spirit,  saying  unto 
him,  Thou  dumb  and  deaf  spirit, 
I  charge  thee,  Come  out  of  him, 
and. enter  no  more  into  him. 

26  And  the  spirit  cried,  and  rentc 
him  sore,  and  came  out  of  him: 
and  he  was  as  one  dead;  insomuch 
that  many  said,  He  is  dead. 

27  But  Jesus  took  him  by  the  d 
hand,  and  lifted  him  up;  and  he 


arose. 

oPs.  126.5.    b  He.  12.2. 


cEe.  12.12.     dlsa.  41.13. 


lous  interposition  of  Christ,  could  ap- 
propriate, his  omnipotence. 

24.  Help,  &c.  This  acknowledged 
the  weakness  of  his  faith.  He  had  a 
degree  of  belief,  yet  he  felt  conscious 
of  its  scantiness  and  feebleness.  So 
every  beginner  in  divine  things  is  sen- 
sible of  not  feeling  right,  of  not  having 
conviction  enough,  or  faith  enough,  and 
some  think  they  must  wait  till  they 
get  better.  They  struggle  and  delay 
to  hope  in  Christ,  until  they  can  have 
more  acceptable  feelings.  He  had  some 
faith.  He  felt  that  he  had  not  enough. 
He  wished  for  more.  But  instead  of 
waiting  for  it,  and  keeping  away  from 
Christ  until  he  should  get  it  elsewhere, 
he  comes  forward  to  the  only  true  help- 
er, and  prays  for  more  faith,  "Lord  I 
believe,  help  thou  mine  unbelief." 

25.  /  charge  thee.  He  would  show 
his  own  power  in  contrast  with  the  im- 
potency  of  the  disciples.  See  notes  on 
Matthew.  ^  Enter  no  more.  This  is  the 
greatest  mercy,  not  only  to  drive  out, 
but  to  keep  out  Satan. 

29.  This  kind.  This  implies  that 
there  are  different  kinds  of  evil  spirits, 
(see  Matt.  12:45,)  of  which  this  was 
among  the  worst.  And  this  remark  of 
our  Lord  was  rather  for  their  after  di- 
rection than  for  the  present,  as  they 
could  not  fast  while  hs  was  with  them. 


2^  And  when  he  was  come  into 
the  house,  his  disciples  asked  him 
privately,  Why  could  not  we  cast 
him  out? 

29  And  he  said  unto  them,  This 
kind  can  come  forth  by  nothing 
but e  by  prayer  and  fasting.  e 

f  30  And  they  depart- 
ed thence,  and  passed  through  Gal- 
ilee; and  he  would  not  that  any 
man  should  know  it. 

31  For  he  taught  his  disciples, 
and  said  unto  them,  The  Son  of 
man  is  delivered  into  the  hands  of 
men,  and  they  shall  kill  him  ;  and 
after  that  he  is  killed,  he  shall  rise 
the  third  day. 

eEp.  6.18.    /I  Cor.  9.27. 


ch.  2:19.  Alford.  While  we  can  fast 
and  pray,  God  will  command  for  us, 
and  Satan  cannot  prevail  against  us. 
Bp.  Hall. 

§77.  Jesus  again  foretells  his  own 
Death  and  Resurrection. — Gali- 
lee.    See  §74. 

Matt.  I         Mark.        I        Luke.        I     John. 

17.  22-23. 1 9.  30-32. 1 9.  43-45.  | 

He  so  repeatedly  and  expressly  fore- 
tells his  death,  that  when  it  should 
come  to  pass,  they  might  not  think  it 
was  unexpected  to  him,  or  against  his 
plan.  John  13  :  19. 

30.  Departed.  Passed  along,  that  is, 
by  the  lake  and  the  Jordan.  \  Galilee. 
See  map  in  notes  on  Matthew,  fl  He 
would  not,  &c.  This  was  in  keeping  with 
his  general  plan  to  avoid  noise  and  spe- 
cial publication  of  his  pretensions,  as 
yet. 

31.  Is  delivered.   Is  to  be  delivered. 

32.  Were  afraid  to  ask  him.  Matthew 
adds,  "they "were  exceeding  sorry." 

§79.  The  Disciples  contend  who 
shall  be  Greatest. — Capernaum. 


Matt. 

18.  1-35, 


|       Mark.         I       Luke. 

9.  33-50.  9.  46-50. 


33.  It  was  at  this  coming  to  Caper- 
naum that  the  payment  of  the  temple 
tax  was  due.  See  Matt.  17  :  24-27 


D 


A.  D. 


CHAP.  IX. 


61 


32  But  they  understood  not  that 
saying,  and  were  afraid  to  ask a 
him. 

1"  33  And  b  he  came 
to  Capernaum :  and  being  in  the 
house,  he  asked  them,  What  was 
it  that-  ye  disputed  among  your- 
selves by  tb*  way  ? 

34  But  they  held  their  peace  : 
for  by  the  way  they  had  disputed 
among  themselves  who  should  be 
the  greatest. 

35  And  he  sat  down,  and  called 
the  twelve,  and  saith  unto  them, 

aJno.  16.19.      6 Matt.  18.1, &c.     Lu.9.46,&c.    22.34.&C. 

was  half  a  shekel,  or  about  two  shil- 
lings and  sixpence.  It  was  not  the 
game  as  the  tribute  to  Caesar,  ch.  12: 
14.     Here  the  term  is  the  didrachma,  or 


If c  any  man  desire  to  be  first,  the 
same  shall  be  last  of  all,  and  ser- 
vant of  all. 

36  And  he  took  a  child,  and  set 
him  in  the  midst  of  them :  and 
when  he  had  taken  him  in  his 
arms,  he  said  unto  them, 

37  Whosoever  d  shall  receive  one 
of  such  children  in  my  name,  re- 
ceiveth  me :  and  whosoever  shall 
receive  me,  receiveth  not  me,  but 
him  that  sent  me. 

38  And  John  answered  him,  say- 
ing, Master,  we  saw  e  one  casting 

c  Matt. 20.26,27.  ch.  10.43.     dhxx.  9.48.     eNu.  11.26-23. 

double  drachm,  which  was  the  Gra3Co- 
Roman  coin  in  which  the  tax  was  paid 
in  our  Lord's  time.  Yet  the  coin  could 
not  go  into  the  treasury,  but  had  to  be 


changed  for  Jewish  money,  on  account 
of  the  heads  and  figures  on  it,  which 
were  deemed  idolatrous.  This  was  the 
business  of  the  "money  changers"  in 
the  temple:  ch.  11:15.  No  one  was 
forced  to  pay  this  tax ;  but  he  who  neg- 
lected or  refused  it,  was  considered  an 
unfaithful  Jew,  or  one  not  religious. 
The  coin  which  Peter  took  from  the 
fish's  mouth  was  a  "staler," — equal  to 
four  drachmas. 

34-37.  If  our  Lord  had  any  such 
thought  as  to  make  Peter  the  greatest 
of  the  Apostles ;  or  if  the  doctrine  of 
the  Papacy  is  true,  that  there  was  to 
be  an  infallible  head  of  the  church  on 
earth,  and  that  Peter  was  such,  and 
that  the  Pope  is  such  as  the  successor 
of  Peter ;  why  did  not  our  Lord  so  de- 
clare at  this  time,  and  thus  settle  the 


dispute?  How  certainly,  when  they 
"contended  which  of  them  should  be 
the  greatest,"  would  he  have  declared 
to  them  this  doctrine  of  Peter's  pri- 
macy, if  he  had  any  such  doctrine  to 
teach.  But  he  denies  it,  by  his  answer. 
38.  One.  A  certain  one.  This  man 
was  possibly  a  disciple  of  John  the 
Baptist,  who  had  not  yet  outwardly 
joined  himself  to  Jesus,  but  wrought 
in  his  name.  ^Because,  &c.  The  idea 
is,  If  the  receiving  of  any  one,  even  of 
a  little  child,  in  thy  name,  be  the  re- 
ceiving of  thee,  were  we  doing  right 
when  we  forbade  one  who  used  thy 
name,  but  did  not  follow  us  ?  (Alford 
and  S tier.)  "Let  them  note  this,  who 
tie  down  all  grace  to  a  canonical  suc- 
cession." Bengel.  This  man  actually 
did  what  the  very  Apostles  themselves 


62 


MARK. 


[  L  D.  32. 


out  devils  in  thy  name,  and  he  fol- 
loweth  not  us  :  and  we  forbad  him, 
because  he  followeth  not  us. 

39  But  Jesus  said,  Forbid  him 
not :  for  there  a  is  no  man  which 
shall  do  a  miracle  in  my  name, 
that  can  lightly  speak  evil  of  me. 

40  For b  he  that  is  not  against 
us,  is  on  our  part. 

41  Forc  whosoever  shall  give 
you  a  cup  of  water  to  drink  in  my 
name,  because  ye  belong  to  Christ, 
verily  I  say  unto  you,  he  shall  not 
lose  his  reward. 

a  1  Cor.  12.3.     6  Matt.  12.30.      c  Matt.  10.42.  25.40. 


were  specially  appointed  to  do :  and  he 
did  even  more  than  the  Apostles  here, 
(v.  28,)  and  the  Lord,  so  far  from  pro- 
hibiting, encourages  him.  See  Num- 
bers 11  :  26-29.  fl Lightly.  Readily, 
easily.  He  will  not  easily  find  it  in 
him  to  speak  evil  of  me,  (1  Cor.  12:  3): 
for  example,  to  ascribe  my  work  to 
Beelzebub.  This  is  the  strong  proba- 
bility, and  this  therefore  is  to  be  pre- 
sumed in  your  judgment  of  such — that 
he  will  not  abuse  the  name  which  he 
has  so  used;  and  hence,  till  you  see 
something  wrong,  you  are  to  judge  fa- 
vorably. This  verse  and  the  next  con- 
vey a  great  doctrine  of  Christian  tole- 
ration and  charity.  It  is  a  caution  to 
men,  how  they  presume  to  limit  the 
work  of  the  Spirit  of  God  to  any  sect, 
or  succession,  or  outward  form  of  the 
church    See  Phil.  1 :  16-18.  Alford. 

40.  This  refers  to  outward  conform- 
ity, and  is  not  inconsistent  with  Matt. 
12 :  30,  which  relates  to  inward  unity 
of  purpose.  All  those  who,  notwith- 
standing outward  differences  of  com- 
munion and  government,  believe  in  and 
preach  Jesus  Christ,  without  bitterly 
and  uncharitably  opposing  each  other, 
are  hereby  declared  to  be  helpers  for- 
ward of  each  other's  work.  "O,  that 
all  Christians  would  remember  this." 
Alford. 

41.  "Even  the  smallest  service  done 
in  my  name  shall  not  be  unrewarded — 


42  And  whosoever  shall  offend  d 
one  of  these  little  ones  that  believe 
in  me,  it  is  better  for  him  that  a 
millstone  were  hanged  about  his 
neck,  and  he  were  cast  into  the  sea. 

43  And*  if  thy  hand  offend1 
thee,  cut  it  off:  it  is  better  foi 
thee  to  enter  into  life  maimed, 
than,  having  two  hands,  to  go  into 
hell,  into  the  fire  that  never  shall 
be  quenched  j 

44  Where f  their  worm  dieth 
not,  and  the  fire  is  not  quenched. 

45  And  if  thy  foot  offend 2  thee, 

d  Matt.  18.6.  Lu.  17.1,2.  c  De.  13.6.  Matt.  5.?9.  1  or, 
came  l/iee  to  offend;  and  so  vs.  45  and  47.  /Isa.  66.24. 
Ke.  14.11.    2  See  ver.  43. 

much  more,  so  great  an  one  as  that  of 
casting  out  devils  should  not  be  prohi- 
bited." How  pointedly,  for  all  time, 
our  Lord  here  rebukes  that  boast  of 
apostolicity — apostolical  church — apos- 
tolical succession — which  cuts  men  off 
from  hope  because  they  are  not  in  their 
pale — "because  they  follow  not  us." 
How  directly  this  language  of  our  Lord 
condemns  the  Pope,  who  talks  of  "is/' 
and  claims  that  out  of  his  Romish 
church  there  is  no  salvation!  "By 
their  fruits  ye  shall  know  them,"  &c. 
"Where  a  devil  is  cast  out,  there  is 
the  Spirit  of  God."  Matt.  12:  27,  28. 
Our  Saviour  declares  the  true  doctrine, 
(John  10:  16,)  that  he  has  sheep  which 
are  of  different  folds,  which  he  will 
bring  in,  "and  there  shall  be  one 
flock  TTOLfirjv:  (not  '  one  fold,'  which 
would  be  another  thing,)  and  one 
shepherd." 

42.  Shall  offend  one,  &c.  The  man- 
ner in  which  our  Lord  passed  from 
speaking  of  little  children,  to  speak  of 
the  disciples,  is  here  narrated  by  Mark 
— throwing  light  thus  upon  the  other 
Evangelists.  ^Little  ones  that  believe, 
in  me.  This  seems  to  refer  to  the  dis- 
ciples who  are  such  as  the  little  child. 
The  receiving,  or  taking  into  fellow- 
ship, seems  to  refer  to  such;  though  if 
such  a  child  be  honored  in  any  way 
for  Christ's  sake,  the  act  shall  not  lose 
its  reward,  nor  shall  even  the  gift  of  o 


A.  D.  32.] 


CHAP.  IX. 


63 


cut  it  off :  it  is  better  for  thee  to 
enter  halt  into  life,  than,  having 
two  feet,  to  be  cast  into  hell, 
into  the  fire  that  never  shall  be 
quenched. 

46  Where  their  worm  dieth  not, 
and  the  fire  is  not  quenched. 

47  And  if  thine  eye1  offend  thee, 
pluck  it  out :   it  is  better  for  thee 


1  See  ver.  43. 


cup  of  cold  "water  to  a  disciple  be  pass- 
ed by.  This  discourse  on  Christian 
fellowship  would  seem  to  have  been 
called  forth,  by  their  rebuking  the  man 
who  wrought  miracles  but  was  not  of 
their  company.  The  fruit  of  his  labor 
and  this  divine  attestation  of  his  work, 
entitled  him  to  respect.  No  man  so 
honored,  and  empowered  as  a  worker 
of  miracles,  could  easily  be  found  tak- 
ing stand  against  Christ,  v.  39.  This 
passage  does  not  favor  a  schismatic 
disposition  in  any,  but  it  teaches  us, 
that  where  we  find,  in  any  visible  pale, 
those  who  honor  Christ  and  are  honor- 
ed by  him  in  their  work,  we  are  to 
receive  them  in  our  hearts  as  Chris- 
tians. 

44.  Their  xoorm  dieth  not.  This  lan- 
guage would  readily  be  understood  by 
the  Jews  as  very  expressive.  Gehenna, 
or  the  Valley  of  Hinnom,  with  all  its 
offcast  carcasses,  eaten  of  worms,  and 
burnt  with  fire,  was  the  familiar  figure 
for  eternal  punishment.  And  nothing 
so  awful  on  earth  for  the  comparison. 
There  is  an  allusion  to  Isa.  66:24.  An 
undying  worm  gnawing  upon  all  that 
remains  of  a  man,  and  the  burning 
fire,  quenchless  as  eternity,  will  al- 
ways express  with  all  the  power  of  lan- 
guage, the  infinite  torture  of  the  lost, 
forever.  This  phrase  is  thrice  repeated 
here,  and  it  is  itself  a  double  expres- 
sion of  the  awful  idea.  How  can  it  be 
denied,  then,  or  doubted.  Suppose 
these  tortures  literal  or  not,  no  one 
will  pretend  to  conceive  the  reality. 
And  if  in  such  like  terms,  the  endless 
punishment  of  the  wicked  be  not  taught, 
neither  is  the  endless  happiness  of  the 
righteous,  nor  the  endless  existence  of 


to  enter  into  the  kingdom  of  Glod 
with  one  eye,  than  having  two 
eyes,  to  be  cast  into  hell-fire  ; 

48  Where  their  worm  dieth  not, 
and  the  fire  a  is  not  quenched. 

49  For  every  one  shall  be  salted 
with  fire,  and  every  sacrifice  b  shall 
be  salted  with  salt. 

a  ver.  44.46.  Lu.  16.24.     6  Le.  2.13.  Eze.  43.24. 

God.  "Everlasting,"  "forever,"  "un- 
quenchable,"— these  are  the  terms. 

49.  Considering  the  main  scope  of 
the  passage,  which  is  to  enjoin  denials 
of  the  flesh  and  spirit,  and  considering 
the  use  of  the  terms  in  the  following 
verse,  we  must  think  that  this  refers 
chiefly  to  the  tribulation  to  be  encoun- 
tered, and  the  trials  to  be  undergone, 
by  Christians  who  had  just  been  en- 
joined to  part  with  a  hand,  or  an  eye, 
rather  than  sin  and  be  lost.  The  pas- 
sage in  its  general  sense  may  be  like 
that  in  1  Cor.  3: 13.  "The  fire  shall 
try  every  man's  work  of  what  sort  it 
is."  So  the  word  is  a  fire  (Jer.  23:  29,) 
and  so  also  is  the  Holy  Ghost.  Matt. 
3:11.  But  every  Christian  may  ex- 
pect special  "fiery  trials,"  as  opposi- 
tion of  men,  difficult  circumstances  for 
religious  living,  severe  temptations  of 
Satan,  discouragement  in  his  work, 
sore  affliction,  searching  tests  of  prin- 
cipleas :  to  part  with  hand  or  eye.  And 
this  trial  shall  salt,  or  season  every 
Christian.  Heb.  12:6-3.  The  trial  of 
their  faith  shall  be  more  worth  while 
than  the  trial  of  perishing  gold.  For 
it  shall  be  found  unto  praise  and  hon- 
or and  glory.  1  Pe.  1 :  7.  Tribulations 
shall  be  sprinkled  upon  Christians  as 
a  preservative.  Rev.  7:  13,  14,  &c. 
This  sense  is  confirmed  by  the  ritual 
sense  of  salt  Mather  says  "it  signi- 
fied at  once  the  perpetuity  of  the  cov- 
enant of  grace,  and  the  wholesome 
conversation  required  of  his  people  in 
an  ungodly  world.  And  thus  by  the 
whole  material  of  the  offering,  we  are 
taught  that  our  meat  offerings,  our 
works  of  faith  and  love,  being  anoint- 
ed by  the  spir  •«.  and  perfumed  by  the 


64 


MARK. 


[A.  D.  32. 


50  Salt  is  good  :  but  if  the  salt a 
have  lost  his  saltness,  wherewith 
will  ye  season  it  ?  Have  b  salt  in 
yourselves,  and  have  c  peace  one 
with  another. 

CHAPTER  X. 

^[  K  ND  d  he  arose 

J\_  from  thence, 

and  conieth  into  the  coasts  of  Ju- 

a  Matt.  5.13.  Lu.  14.31.    b  Col.  4.6.     c  Ps.  34.14.    2  Cor. 
13.11.    He.  \l.\i.       d  Matt.  19.1, &c.    Jno.  10.40. 


incense  of  Christ's  mediation,  are  ac- 
cepted of  God  in  a  covenant  of  salt." 
Mather  on  the  Types,  p.  197.  The 
truth  is  that  tribulations  are  visited 
upon  God's  people  as  a  preservative 
from  self  confidence,  from  habitual  neg- 
lect of  God,  from  wandering  into  sins. 
And  according  to  the  ritual  sense  of 
the  salt  in  the  sacrifice,  they  show 
God's  faithfulness,  who  treats  with  us 
in  "a  covenant  of  salt;"  and  they  are 
in  order  to  our  wholesome  conversa- 
tion. So  every  Christian  is  salted  with 
fire.  Wo  to  them  that  choose  iniquity 
rather  than  afiliction.  Job  36:  21.  The 
double  work  of  Christ  is  here  hinted  at, 
as  respects  the  righteous  and  the  wick- 
ed. A  fiery  work  is  for  the  righteous 
here,  which  shall  end  in  their  purifica- 
tion and  conversion,  A  fiery  work  re- 
mains for  the  wicked  hereafter,  which 
is  not  to  purify,  but  to  punish,  and 
this,  like  their  sin,  will  last  forever. 
See  Matt.  3:  2,3.  Therefore  Christians 
should  think  it  not  strange  concerning 
the  fiery  trial,  which  is  to  try  them,  as 
though  some  strange  thing  happened 
unto  them,  &c.  1  Peter  4 :  12.  ^And 
every  sacrifice.  This  is  to  be  understood 
as  a  quotation,  or  at  least,  a  direct  ref- 
erence to  the  passage  in  Leviticus  2 : 
13.  Granville  Penn,  (new  translation) 
supplies  the  words  "As  it  is  said"  ev- 
ery sacrifice,  &c. 

50.  Salt  is  good.  This  use  of  the 
term  seems  to  explain  the  use  of  it  in 
the  preceding  verse, — "It  is  better 
for  thee  to  cut  off,"  &c.  for  it  is  part 
of  the  salting  of  thee,  (the  living  sac- 
rifice, Rom.  12:  1,)  that  every  scandal 
and  offence  must  be  burnt  out  of  thee 
before  entering  into  life.  Alford  makes 


dea,  by  the  farther  side  of  Jor- 
dan :  and  the  people  resort  unto 
him  again  j  and,  as  he  was  wont, 
he  taught  them  again. 

If  2  And  the  Phar- 
isees came  to  him,  and  asked  him, 
Is  it  lawful  for  a  man  to  put  away 
his  wife  ?  tempting  him. 
3  And  he  answered  and  said  un- 


the  sense  to  be  thus :  and  so  on,  as  fol- 
lows: "If  this  fire,  which  is  to  purify 
and  act  as  a  preserving  salt  to  you, 
have,  from  the  nullity  of  the  grace  of 
the  covenant  in  you,  no  such  power,  it 
can  only  consume — the  salt  has  lost  its 
savor,  the  covenant  is  void:  you  will 
be  cast  out,  as  it  is  elsewhere  added, 
and  the  fire  will  be  no  longer  the  fire 
of  purification,  but  of  wrath  eternal." 
So  Stier — "Have  this  grace  of  God, 
this  spirit  of  adoption,  this  pledge  of 
the  covenant  in  yourselves."  The  salt 
and  the  salting  are  to  be  understood  in 
a  good  sense,  as  was  the  ritual  meaning 
in  the  sacrifices.  "Ye  are  the  salt  of  the 
earth."  Matt.  5:  13.  Christians  are 
kept  by  the  power  of  God  through 
faith  unto  salvation,  and  fiery  trials 
often  try  them.  And  all  this  is  accord- 
ing to  a  covenant.  This  seems  to  be 
the  drift  of  the  whole  passage.  Our 
trials,  if  we  are  God's,  come  to  us  in 
covenant  faithfulness  and  love,  and  are 
as  the  salt  to  the  sacrifice.  ^But  if 
the  salt,  &c.  A  case  is  here  supposed, 
that  instead  of  the  self  denial  and  mor- 
tification here  enjoined,  there  shouM 
be  such  carnal  indulgence,  as  would 
lose  the  true  savor  of  piety  and  sound 
doctrine,  the  element  of  Christian 
fidelity,  what  then  can  be  done  ?  See 
note,  Matt.  5:  13,  &c.  \Have  salt,  &c. 
This  element  of  a  sound  and  faithful 
and  uniform  piety  we  are  enjoined  to 
have ;  the  purifying  Christian  hope  and 
doctrine  and  principle.  ^  Have  peace. 
This  whole  exhortation  had  grown  out 
of  their  ambitious  striving  who  should 
be  the  greatest.  Hence  the  conclu- 
sion urges  holiness  and  peace.  "  Fol- 
low peace  with  all  men,  and  hoUncsSy 


A.  D.  33.] 


CHAP.  X. 


65 


to  them,  What  did  Moses  com- 
mand you? 

4  And  they  said,  Moses  a  suffer- 
ed to  write  a  bill  of  divorcement, 
and  to  put  her  away. 

5  And  Jesus  answered  and  said 
unto  them,  For  the  hardness  of 
your  heart  he  wrote  you  this  pre- 
cept : 

6  But  from  the  beginning  of  the 
creation  Grod  made b  them  male 
and  female. 

7  For c  this  cause  shall  a  man 
leave  his  father  and  mother,  and 
cleave  to  his  wife  : 

8  And  they  twain  shall  be  one  d 
flesh  :  so  then  they  are  no  more 
twain,  but  one  flesh. 

9  What  therefore  God  hath  join- 

a  De.  24.1.  Matt.  5.31.  6  Ge.  1.27.  5.2.  Mai.  2.15. 
e  Ge.  2.U.    d  1  Cor.  6.16.  Ep.  5.31. 


without  which  no  man  shall  see  the 
Lord."  Child-like  humility  is  not  more 
essential  to  personal  holiness  than  to 
peace,  one  with  another. 

PART  VI. 

The  Festival  of  Tabernacles,  &c. 

until   our    Lord's    arrival   at 

Bethany,    six    days  before  the 

Passover. 

Time,  six  months,  less  one  week. 

CHAPTER  X. 

^  §  94  and  104.  Precepts  concerning 

Divorce. — Pcrea. 

Matt.        I        Mark.       )       Luke.       |       John. 

19.  3-12. 1 10.  1-12.1 

See  notes  on  Matthew  for  full  expla- 
nation. 

10,  In  the  house.  The  Pharisees,  per- 
haps, would  have  provoked  the  hostil- 
ity of  the  Herodians  against  him,  if 
this  had  been  uttered  publicly;  and 
his  hour  was  not  yet  come. 

12.  Shall  put  away  her  husband.  This 
practice  unwarranted  by  the  Jewish 
law  (Deut.  24:  1,)  had  been  introduced, 
says  Josephus,  by  Salome,  sister  of 
Herod  the  Great,  who  sent  a  bill  of  di- 


ed   together,    let    not    man    put 
asunder. 

10  And  in  the  house  his  disci- 
ples asked  him  again  of  the  same 
matter. 

11  And  he  saith  unto  them,  « 
Whosoever  shall  put  away  his 
wife,  and  marry  another,  commit- 
teth  adultery  against  her. 

12  And  if  a  woman  shall  put 
away  her  husband,  and  be  married 
to  another,  she  committeth  adul- 
tery. 

113  And'  they 
brought  young  children  to  him, 
that  he  should  touch  them ;  and 
his  disciples  rebuked  those  that 
brought  them. 
14  But  when    Jesus  saw  it,  he 

e  Matt.  5.32.    19.9.    Lu.  16.18.    Ro.  7.3.    3  Cor.  7.10,11. 
/Matt.  19.13.    Lu.  18.15. 


vorce  to  her  husband,  Costobarus, 
which  bad  example  was  afterwards  fol- 
lowed by  Herodias  and  others.  Antiq. 
XV:  7-10.  In  this  they  were  proba- 
bly instructed  by  the  Roman  women, 
who,  in  this  age,  carried  the  practice 
to  a  most  scandalous  extent.  See  Juv. 
Sat.  6 :  22,  and  compare  1  Samuel  25 : 
44  with  1  Cor.  7:13.  Mark  wrote  from 
Rome,  for  Gentiles.  It  is  clear  from 
this  that  polygamy  is  unlawful,  for  the 
adultery  is  found  in  the  marriage  with 
another,  during  the  legal  existence  of 
the  first.  "This  natural  allusion  to  an 
existing  illegal  practice,  is  in  perfect 
harmony  with  the  whole  history,  as 
having  the  character  of  truth,  and  as 
utterly  unlike  forgery."  Judge  Green- 
leaf. 

$105,  Jesus   receives   and   blesses 
Little  Children. — Perea. 

Matt.  I  Mark.         I  Luke.         I   John. 

19. 13-15. 1 10.  13-16. 1 18.  15-17.1 
This  narrative  is  given  by  Matthew, 

and  explained  in  the  notes,  which  see. 

See  also  on  Luke. 

13.   They  brought,   &c.     This  shows 

that  the  great  idea  of  their  children's 

interest  in  the  covenant  had  not  been 


6* 


66 


MARK. 


[A.  D.  33. 


was  inucha  displeased,  and  said  un- 
to them,  Suffer  the  little  children 
to  come  unto  me,  and  forbid  them 
not  j  for  of  such  b  is  the  kingdom 
of  God. 

15  Verily  I  say  unto  you,  Who- 
soever shall  not  receive  the  king- 
dom of  God  as  a  little  child,  he 
shall  not  enter  therein. 

16  And  he  took  them  up  in  his 
arms,  put  his  hands  upon  them, 
and  blessed  them. 

If  17  Ande  when  he 
was  gone  forth  into  the  way,  there 
came  one  running,  and  kneeled  to 
him,  and  asked  him,  Good  Master, 

oEp.  4.2C.    6  Matt.  18.10.   1  Cor.  14.20.    IPe.  2.2.    Ee. 
14.5.     cMatt.  19.16,&c.  Lu.  18.18.&C. 

given  up,  though  so  little  is  spoken  of 
it.  Parents  brought  their  children  for 
all  the  blessings  of  the  New  Covenant, 
as  they  had  been  authorized  to  do  un- 
der the  Old.  The  New  was  not  more 
restricted,  but  more  enlarged  in  its 
benefits.  And  parents  came  of  course. 
They  came,  not  for  the  old  ordinance, 
but  for  the  blessing  which  it  signified. 
If  Christ's  touch  would  suffice,  the 
sprinkling  of  baptismal  water  would 
surely  be  enough  for  the  New  Test, 
ordinance.  Christ's  presence  was  the 
great  need,  and  could  dispense  alto- 
gether with  the  water. 

14.  For  of  such.  This  is  explained 
by  the  next  verse,  and  goes  to  reprove 
the  spirit  of  the  disciples  which  called 
for  the  removing  of  these  children, 

15.  This  verse  is  not  given  by  Mat- 
thew, but  by  Luke.  The  new  birth  is 
necessary  for  entrance  into  his  king- 
dom. See  John  3 :  3,  &c.  and  this 
makes  men  little  children. 

16.  Mark  alone  gives  us  this  beau- 
tiful fact,  that  our  Lord  took  them  up 
in  his  arms.  So  he  takes  into  his  lov- 
ing and  fond  embrace,  all  his  true  dis- 
ciples, and  especially  the  children  who 
seek  him  early — the  lambs  of  his  flock. 
§106.  The  rich  Young  Man.  Para- 
ble of  the  Laborer  in  ths  Vine- 

YARB. 


what  shall  I  do  that  I  may  inherit 
eternal  life  ? 

18  And  Jesus  said  unto  him, 
Why  callest  thou  me  good  ?  There 
is  none  good  but  one,d  that  is,  G-od. 

19  Thou  knowest  the  *  com- 
mandments, Do  not  commit  adul- 
tery, Do  not  kill,  Do  not  steal,  Do 
not  bear  false  witness,  Defraud 
not,  Honor  thy  father  and  mother. 

20  And  he  answered  and  said 
unto  him,  Master,  all  f  these  have 
I  observed  from  my  youth. 

21  Then  Jesus  beholding  him, 
loved   him,  and    said   unto  him, 


d  Ps.  85.5. 
Eze.  33.31,32. 


Matt 

19, 

16- 

-30. 

20. 

1- 

■16. 

Mark.         I         Luke. 

10.  17-31.  18. 18-30. 


For  an  explanation  of  this  para- 
graph, see  notes  on  Matthew  and  Luke. 

17.  Gone  forth.  Rather,  as  he  was 
departing  on  his  way.  ][  What  shall  1 
do.  Matthew  reads  ' '  what  good  thing. ' ' 
He  seems  to  have  come,  admiring  our 
Lord's  personal  virtues  and  boasting 
his  own,  yet  seeking  how  he  might 
merit  eternal  life.  Our  Lord  shows  him 
that  his  whole  view  of  him  is  mistaken 
— that  he  cannot  help  him  to  any  such 
way  of  salvation. 

18.  This  reply,  so  far  from  disclaim- 
ing divinity,  only  shows  that  this  was 
his  wrong  view  of  Christ  as  only  a  good 
master,  or  "teacher,"  as  the  term  is. 
So  Nicodemus  thought  falsely  of  him 
at  first.  John  3  :  2.  All  must  be  born 
again.  They  who  think  Christ  to  be 
only  a  great  teacher,  deny  his  Godhead. 

19.  Our  Lord  here  quotes  the  com- 
mandments to  draw  out  his  self-righ- 
teous spirit,  and  so  names  the  second 
table  of  the  decalogue,  in  which  the 
man  chiefly  boasted.  ^  Defraud  not. 
Referring  to  the  tenth  commandment, 
as  coveting  is  at  the  root  of  fraud. 

21.  Loved  him.  The  whole  phrase  is 
to  be  read  together,  as  meaning  to  say 
that  our  Lord  addressed  him  lovingly, 


A.  D.  33.] 


CHAP.  X. 


67 


One  a  tiling  thou  lackest :  go  thy 
way,  sell  whatsoever  thou  hast, 
and  give  to  the  poor,  and  thou 
shalt  have  treasure b  in  heaven : 
and  come,  take  up  the  cross,  and 
follow  me. 

22  And  he  was  sad  at  that  say- 
ing, and  went  away  grieved ;  for 
he  had  great  possessions. 

23  And  Jesus  looked  round 
about,  and  saith  unto  his  disciples, 
How  hardly  shall  they  that  have 

aJa.  2.10.      &  Matt.  6.19, ':0.    Lu.  12.33.    16.9. 

smiling  upon  him  with  tender  regard, 
and  charging  him  with  his  essential 
defect.  2  Chron.  18:2.  Ps.  78:36.  It 
was  true  love  to  his  soul  that  told  him 
of  what  he  vitally  lacked.  Mark's 
language  is  expressive.  "Take  up  the 
cross."     See  John  3:  16. 

24.  Children.  How  infinitely  tender 
is  this  explanation  of  Christ,  as  given 
by  Mark  alone.  How  necessary  for  an 
understanding  of  the  doctrine.  Though 
they  who  have  great  riches  are  prone 
to  trust  in  them,  yet  not  all.    Our  Lord 


riches  enter  into  the  kingdom  of 
God! 

24  And  the  disciples  were  aston 
ished  at  his  words.  But  Jesua 
answereth  again,  and  saith  unto 
them,  Children,  how  hard  is  it  for 
them  that  trust c  in  riches  to  enter 
into  the  kingdom  of  God  ! 

25  It  is  easier  for  a  camel  to  go 
through  the  eye  of  a  needle,  than 
for  a  rich  man  to  enter  into  the 
kingdom  of  God. 

c  Job  31.24.  Ps.  51.7.  62.10.  Hab.  2.9.  ITi.  6.17.  Re.  3.17. 


discriminates  where  men  do  not.  He 
has  no  ill-will  toward  the  rich  as  a 
class,  nor  would  he  encourage  it.  It 
is  only  such  an  abuse  of  riches  as 
makes  a  god  of  them,  and  foolishly 
trusts  them  to  save  instead  of  the  only 
Saviour. 

25.  The  eye  of  a  needle.  In  the  East, 
the  small  side  gate  for  foot  passengers 
is  called  "the  eye  of  a  needle."  See 
notes  on  Matt.  19  :  24.  The  camel, 
with  his  immense  load,  cannot  pass 
through  this,  but  must  go  through  the 


broad  gate.  The  figure  here  given  is 
that  of  a  Gate  of  Rerculaneum,  which 
illustrates  the  meaning.  The  Persians 
have  a  proverb,  that  "the  needle's  eye 
is  wide  enough  for  two  friends ;  the 
whole  world  is  too  narrow  for  two  foes." 
26.  Who  then  ?  Observe — it  was  no 
alarm  at  the  bearing  of  this  doctrine 
upon  themselves,  as  they  were  all  poor. 
It   was  concern   for  the   salvation   cf 


others,  that  here  breaks  out  in  their 
language.  This  should  be  our  great 
question.  How  far  was  their  feeling 
from  a  bitter  prejudice  of  the  poor 
against  the  rich ! 

27.  Not  with  God.  This  is  emphatic 
with  Mark.  How  encouraging  to  sin- 
cere inquirers,  opening  the  only  hope 
to  any  soul! 

30.  Houses  and  brethren.     Not  thai 


68 


MARK. 


[A.  D.  83. 


26  And  they  were  astonished  out 
of  measure,  saying  among  them- 
selves, Who  then  can  be  saved  ? 

27  And  Jesus  looking  upon  them, 
saith,  With  men  it  is  impossible, 
but  not  with  G-od  :  for  a  with  G-od 
all  things  are  possible. 

28  Then  Peter  began  to  say  unto 
him,  Lo,  we  have  left  all,  and  have 
followed  thee. 

29  And  Jesus  answered  and  said, 
Yerily  I  say  unto  you,  there  is  no 
man  that  hath  left  house,  or  breth- 
ren, or  sisters,  or  father,  or  mother, 
or  wife,  or  children,  or  lands,  for 
my  sake,  and  the  gospel's, 

30  But  he  shall  receive  an  hun- 
dred-fold now  in  this  time,  houses, 
and  brethren,  and  sisters,  and  mo- 
thers, and  children,  and  lands, 
with  persecutions;  and  in  the 
world  to  come  eternal  life. 

31  But b  many  that  are  first,  shall 
be  last ;  and  the  last,  first. 


there  shall  be  a  literal  compensation  in 
houses  and  temporal  goods,  necessarily. 
But  that  there  shall  be  a  real  and  full 
compensation.  As  the  value  of  a  house 
can  be  paid  in  money,  so  it  can  be  paid 
in  divine  gifts.  ^  With  persecutions. 
Mark  alone  records  this  important 
clause.  Temporal  quiet  and  worldly 
ease  are  not  promised,  because  oppo- 
sitions and  trials  may  often  be  a  greater 
blessing.  Matt.  5  :  5. 
§  107.  Jesus  a  third  time  foretells 

his  Death  and  Resurrection.   See 

§§74  and  77.— Perea. 

Matt.         |        Mark.        !        Luke.         |  John. 

20. 17-19. 1 10.  32-34.]  18.  31-34.  | 

32.  Went  before  them.  That  is,  fear- 
lessly leading  the  way,  though  he  was 
going  up  to  death.  ^  Were  amazed.  Ra- 
ther, were  awed.  Things  were  con- 
stantly settling  in  their  minds  tbe  most 
serious  apprehensions ;  and  already 
twice  he  had  foretold  his  death.  Yet 
he  was  going  beforo  them,  to  the  midst 


T32  And*  they 
were  in  the  way  going  up  to  Je- 
rusalem; and  Jesus  went  before 
them  :  and  they  were  amazed ;  and 
as  they  followed,  they  were  afraid. 
And  he  took  again  the  twelve, 
and  began  to  tell  them  what  things 
should  happen  unto  him, 

33  Saying,  Behold,  we d  go  up 
to  Jerusalem ;  and  the  Son  of  man 
shall  be  delivered  unto  the  chief 
priests,  and  unto  the  scribes  ;  and 
they  shall  condemn  him  to  death, 
and  shall  deliver  him  to  the  Gen- 
tiles j 

34  Ande  they  shall  mock  him, 
and  shall  scourge  him,  and  shall 
spit  upon  him,  and  shall  kill  him ; 
and  the  third  day  he  shall  rise 
again. 

Tf35  And  James 
and  John,  the  sons  of  Zebedee, 
come  unto  him,  saying,  Master, 
we  would  that  thou  shouldest  do 


of  his  deadly  enemies.  They  were 
amazed,  on  his  account.  See  John  11 : 
16.  ^Afraid.  They  were  afraid  on 
their  own  account — and  so  they  follow- 
ed, yet  fearfully.  Bengel.  Yet,  James 
and  John  cling  to  some  worldly  hopes. 
g  108.  James  and  John  prefer  their 
Ambitious  Request. — Perea. 

Matt.  I         Mark.         |     Luke.      I     John. 

29.  20-28. 1 10.  35-45.| 

This  narrative  is  found  in  Matthew, 
in  almost  the  same  words.   See  notes. 

35.  Matthew  speaks  of  the  petition 
having  been  presented  by  their  mother, 
who  came  with  the  sons.  They  were 
understood  as  the  parties  in  the  case, 
so  that  our  Lord  is  mentioned  by  Mark 
as  addressing  them.  Yet  that  they 
employed  their  mother  to  plead  for 
them,  at  their  age  of  manhood,  shows 
what  high  esteem  they  entertained  for 
her.  Many  a  wicked  and  foolish  boy 
thinks  himself  too  large  to  ask  his 
mother's  advice  or  to  be  led  and  guided 


A.  D.  33.] 


CHAP.  X. 


69 


for  us  whatsoever  we  shall  desire. 

36  And  he  said  unto  them,  What 
would  ye  that  I  should  do  for  you  ? 

87  They  said  unto  him,  Grant 
unto  us  that  we  may  sit,  one  on 
thy  right  hand,  and  the  other  on 
thy  left  hand,  in  thy  glory. 

38  But  Jesus  said  unto  them,  Ye 
*  know  not  what  ye  ask.  Can  ye 
drink  of  the  cup  that  I  drink  of? 
and  be  baptized  with  the  baptism  b 
that  I  am  baptized  with  ? 

39  And  they  say  unto  him,  "We 
can.  And  Jesus  said  unto  them, 
Yec  shall  indeed  drink  of  the 
cupd  that  I  drink  of;  and  with 
the  baptism  that  I  am  baptized 
withal,  shall  ye  be  baptized  : 

40  But  to  sit  on  my  right  hand 
and  on  my  left  hand,  is  not  mine 

a  Ja.  4.3.    5  Lu.  12.50.     c  Matt.  10.25.  Jno.  17.14. 
d  ch.  14.36. 


by  her,  in  life.  How  different  the 
conduct  of  these  young  men  who  were 
chosen  by  Christ  for  apostles.  Matthew 
calls  her,  "the  mother  of  Zebedee's  chil- 
dren." Bishop  Hall  says,  "the  greatest 
honor  she  ever  had,  or  could  have, 
was  to  have  two  such  sons  as  James 
and  John.  These  give  a  title  to  both 
their  parents.  How  handsome  is  it 
when  parents  are  best  known  by  their 
excellent  children.  Salome  might  be 
a  good  wife,  a  good  housewife,  a  good 
woman,  a  good  neighbor:  all  these 
cannot  ennoble  her  so  much  as  to 
be  called  'the  mother  of  Zebedee's 
children.' " 

38.  To  show  them  how  they  mistook 
his  kingdom  and  the  nature  of  their 
share  in  its  dignities,  he  answers  them 
by  speaking  of  his  bitter  cup  and  bap- 
tism unto  death.  Suffering  must  come 
to  him  and  to  them  before  exaltation. 
I  have  a  baptism  to  be  baptized  with, 
he  said;  but  his  hour  had  not  yet 
come. 

39-40.  Christ's  wonderful  mildness 
here  appears.  He  does  not  punish 
their  error,  but  encourages  their  good 


to  give )  but  it  shall  be  given  to 
them  for  whom  it  is  prepared.*8 

41  And  when  the  ten  heard  it, 
they  began  to  be  much  displeased 
with  James  and  John. 

42  But  Jesus  called  them  to  him, 
and  saith  unto  them,  Ye  f  know 
that  they  which  are  l  accounted  to 
rule  over  the  Gentiles  exercise 
lordship  over  them;  and  their 
great  ones  exercise  authority  upon 
them. 

43  But  so  shall  it  not  be  among 
you  :  but  e  whosoever  will  be  great 
among  you,  shall  be  your  min- 
ister : 

44  And  whosoever  of  you  will 
be  the  chiefest,  shall  be  servant 
of  all. 

45  For   even   the    Son   of  man 

c  Matt.  25.34.  He.  11.16.    /Lu.  22.25.    1  or,  think  good, 
g  Matt.  20.26,28.     ch.  9.35.    Lu.  9.48. 


intention.  Observe,  he  is  as  merciful 
in  what  he  denies  us,  as  in  what  he 
grants  us. 

39.  We  can.  In  their  eager  desire 
for  the  honor,  they  hastily  get  over 
this  test  question.  But  alas !  when  it 
came  to  suffering  with  Christ  they  both 
ran  away ;  though  John  alone  of  all 
the  twelve,  is  mentioned  as  standing 
by  the  cross. 
\  109.    The   healing   of   two   blind 

men  near  jericho. 

Matt.         I        Mark.         I        Luke.         I    John. 

20.  29-34. 1 10.  46-52. 1 18.  35-43.  | 

See  this  miracle  explained  in  notes 
on  Matthew.  Our  Lord  had  crossed 
the  Jordan,  taking  the  route  of  the 
pilgrims,  which  avoided  the  country  of 
the  Samaritans.  He  went  round  by 
the  other  side  Jordan,  or  Perea.  Jer- 
icho, formerly  known  as  the  city  of 
palm  trees,  lying  in  a  rich  valley,  is 
most  desolate  and  filthy.  A  few  huts 
and  some  twenty  or  thirty  families  are 
all  that  can  be  found  of  it.  Not  a 
palm  tree  is  to  be  seen.  We  went 
down  from  Jerusalem  by  the  road  whert 
the  man  fell  among  thieves.    We  had  an 


70 


MARK. 


[A.  D.  3a. 


came  not  to  be  ministered  unto, 
but  *  to  minister,  and  to  b  give  his 
life  a  ransom  for  many. 

T46  And  «  they 
came  to  Jericho  :  and  as  he  went 
out  of  Jericho,  with  his  disciples, 
and  a  great  number  of  people, 
blind  Bartimeus,  the  son  of  Tim- 
eus,  sat  by  the  highway  side, 
begging. 

47  And  when  he  heard  that  it 
was  Jesus  of  Nazareth,  he  began 
to  cry  out,  and  say,  Jesus,  thou 
son  of  David,  have  mercy  on  me. 

48  And  many  charged  him  that 

a  Jno.  13.14.  Ph.  2.7.  b  Isa.  53.11,12.  Da.  9.26.  2  Co. 
5.21.  Ga.  3.13.  ITi.  2.6.  Tit.  2.H.  c  Matt.  20.29,&c. 
I.u.  18.35,  &c. 


escort  of  two  Jordan  Sheikhs  and  sev- 
eral men  all  armed  to  protect  us — 
though  there  was  no  occasion  for  their 
service,  unless  their  presence  kept  off 
some  of  their  own  tribes. 

46.  Went  out.  Matthew  and  Mark 
agree  in  placing  this  miracle  at  his 
departure  from  Jericho.  And  Luke 
may  be  understood  as  simply  stating 
that  it  was  when  he  was  nigh  (near) 
to  the  city:  not  necessarily  as  he 
approached,  which  is  not  the  meaning 
of  the  term.  In  this  case  the  state- 
ment (Lu.  19:  1)  that  'Jesus  entered 
and  passed  through  Jericho'  would  be 
general  and  without  reference  to  the 
order  of  time.  This  kind  of  inci- 
dental variety  so  far  from  conflicting, 
confirms  the  record.  See  notes  on 
Matt.  20:  29.  ^  Blind  Bartimeus.— 
The  term  Bar,  means  Son  in  their  lan- 
guage, and  Mark  here  interprets  the 
name,  "Son  of  Timeus."  How  dis- 
tressing for  a  father  to  have  a  blind 
son!  He  would  naturally  be  known 
by  his  father's  name.  Matthew  speaks 
of  two  blind  men,  and  our  Lord  had 
doubtless  cured  more  than  this  one. 
But  Mark  speaks  of  this  one  whose 
name  he  gives.  He  may  have  been 
the  only  one  who  cried  out  thus.  He 
was  likely  the  more  notable  person, 
probably  better  known  by  name  or  by 
his  father's,  as  it  is  given.     Mark's 


he  should  hold  his  peace  :  but  he 
cried  the  more  d  a  great  deal,  Thou 
son  of  David,  have  mercy  e  on  me. 

49  And  Jesus  stood  still,  and 
commanded  him  to  be  called. 
And  they  called  the  blind  man, 
saying  unto  him,  Be  of  good  com- 
fort, rise  ;  he  f  calleth  thee. 

50  And  he,  casting  s  away  his 
garment,  rose,  and  came  to  Jesus. 

51  And  Jesus  answered  and  said 
unto  him,  What  wilt  thou  that  I 
should  do  unto  thee  ?  The  blind 
man  said  unto  him,  Lord,  that 
I  might  receive  my  sight. 

d  Je.  29.13.    e  Ps.  62.12.    /  Jno.  11.28.    g  Ph.  3.7-9. 


object  is  to  give  the  particulars  of 
this  case.  So,  with  the  demoniacs 
(ch.  5:  4)  and  the  malefactors,  Luke 
2o:  39. 

49.  How  sweet  the  tidings  to  a  poor 
blind  sinner,  that  Jesus  is  now  calling 
him ;  in  his  word,  his  ordinances,  his 
providences!  "Come  unto  me  all  ye 
that  labor  and  are  heavy  laden  and 
I  will  give  you  rest."  To  such  as  cry 
after  Jesus  in  any  distress,  we  are  au- 
thorized to  say,  "Be  of  good  comfort, 
rise,  he  calleth  thee." 

50.  His  garment.  This  was  his 
cloak  or  mantle  ;  which  is  often  used 
by  the  poor  at  night  for  a  covering, 
and  which  the  law  of  Moses  gave  them 
a  special  claim  to,  that  it  should  not 
be  kept  from  them  over  night,  when  it 
was  given  as  a  pledge.  See  Figure, 
Matt.  5:  40.  Tl;s,  however,  the 
thankful  beggar,  cast  away  for  joy 
and  in  haste,  at  Christ's  call.  How 
little  value  it  had  to  him,  now,  that  he 
hoped  to  get  his  eye-sight !  How  little 
do  our  worldly  possessions  or  comforts 
seem  worth,  when  we  are  roused  to  go  * 
to  Christ  in  hope  of  the  soul's  salva-  > 
tion !  How  eagerly  will  one  cast  away  J 
his  cloak  of  pride  and  self-righteous- 
ness  when   he   hears   Jesus  call  him 

to  be  saved ! 

51.  Rabboni.  My  master.  This  is 
the  highest  title  in  the  Jewish  schools, 


A.  D.  33.] 


CHAP.  XI. 


71 


52  And  Jesus  said  unto  him,  Glo 
thy  way  :  thy  a  faith  hath  ■  made 
thee  whole.  And  immediately 
he  received  his  sight,  and  followed 
Jesus  in  the  way. 

CHAPTER  XI. 
If  AND  b 
it  they 
nigh  to  Jerusalem,  unto 
phage,  and  Bethany,  at  the  Mount 
of  Olives,  he  sendeth  forth  two 
of  his  disciples, 

a  Matt.  9.22.  ch.  5.34.  1  or,  saved  thee,  b  Matt.  21. 
1,&C.  Lu.  19.29,&c.     Jno.  12.14,&c 


when 
came 
Beth- 


Luke.  John. 

19.29-44.  12.12-19. 


and  is  given  to   seven   of  the   Great 
Rabbis,  all  of  the  school  of  Hillel. 

PART  VII. 

Our  Lord's  Public  Entry  into 
Jerusalem,  and  the  subsequent 
transactions  before  the  fourth 
Passover. 

Time,  five  days. 

\  112.  Our  Lord's  public  Entry  into 
Jerusalem. — Bethany.    Jerusalem. 

First  day  of  the  week. 
Matt.  Mark. 

21.1-11,  11.1-11 

14-17. 

1.  See  notes  on  Matthew  and  Luke. 
\  Bethpage  and  Bethany.  These  towns 
are  mentioned  together  by  Mark  and 
Luke ;  while  Matthew  mentions  only 
Bethpage.  It  is  plain  from  comparison 
of  the  three  accounts,  that  these  vil- 
lages were  very  near  each  other  and 
both  in  the  suburbs  of  Jerusalem.  Of 
Bethpage  there  is  no  trace  found.  Be- 
tween Bethany  and  Jerusalem  we  saw 
no  vestige  of  a  village.  "  Bethpage 
and  Bethany"  then,  probably  indicate 
the  same  vicinity  as  "  Bethpage  bor- 
dering on  Bethany."  John  tells  us 
that  our  Lord  passed  the  night  at 
Bethany,  ch.  12:  12.  It  was  the  Jew- 
ish Sabbath,  and  he  seems  to  have 
come  thither  with  his  disciples  apart 
from  the  crowd  that  were  going  to  the 
feast.  He  had  come,  perhaps,  only 
from  Bethpage  :  say  a  Sabbath  day's 
journey.     It  may  be  that  before  his  I 


2  And  saith  unto  them,  Go  your 
way  into  the  village  over  against 
you  ;  and  as  soon  as  ye  be  entered 
into  it,  ye  shall  find  a  colt  tied, 
whereon  never  man  sat;  loose 
him,  and  bring  him. 

3  And  if  any  man  say  unto  you, 
Why  do  ye  this  ?  say  ye  that  the 
Lord  hath  need  c  of  him;  and 
straightway  he  will  send  him 
hither. 

4  And  they  went  their  way,  and 


arrival  at  Bethany,  he  sent  forward  to 
the  village  at  the  forks  of  the  road, 
for  the  colt,  so  as  to  have  it  ready  for 
the  morrow,  and  so  as  to  attract  some 
attention  to  himself  by  the  demand: 
for  the  crowd  was  asking  for  him  (John 
11 :  55,  56)  and  inquiring  whether  he 
would  be  at  the  feast.  It  soon  became 
noised  abroad  that  he  was  there,  and 
the  report  went  to  Jerusalem.  "On 
the  next  day"  (John  12 :  12)  he  started 
out,  accompanied  by  the  crowd  who 
had  thronged  there  to  see  the  dead 
Lazarus  alive,  and  to  see  him  who 
had  raised  him  from  the  dead.  Ano- 
ther throng  also  came  out  to  meet  him 
from  Jerusalem,  John  12 :  13, 18.  The 
colt  was  in  charge  of  his  disciples. 
And  now  he  sat  on  the  colt,  for  his 
public  entry  into  Jerusalem. 

2.  Ye  shall  find  a  colt  tied.  Matthew 
speaks  of  the  she-ass  and  the  colt,  to- 
gether, to  show  that  it  was  a  colt  which 
yet  went  with  its  mother — so  fulfilling 
the  scripture,  that  it  was  one  'upon 
which  never  man  sat.'  Matthew  even 
speaks  of  the  two  together,  as  though 
the  garments  were  put  on  both,  and  as 
though  Christ  rode  upon  both — which 
:s  not  the  meaning,  only  that  they  were 
as  one.  Christ  sat  only  on  the  colt, 
while  naturally  enough  the  ass  accom- 
panied it  into  Jerusalem.  This  may 
indeed  account  for  the  young  animal 
being  mounted  and  going  off  so  tame- 
ly. Christ  could  know  all  these  minute 
particulars  only  by  being  omniscient 
and  divine.     Beasts  never  yet  worked 


72 


MARK. 


[A.  D.  33. 


found  the  colt  tied  by  the  door 
without,  in  a  place  where  two 
ways  met;  and  they  loose  him. 

5  And  certain  of  them  that  stood 
there,  said  unto  them,  What  do  ye 
loosing  the  colt  ? 

6  And  they  said  unto  them  even 
as  Jesus  had  commanded:  and  they 
let  them  go. 

7  And  they  brought  the  colt  to 
Jesus,  and  cast  their  garments  on 
him  ',  and  a  he  sat  upon  him. 

8  And  many  spread  their  gar- 
ments in  the  way  j  and  others  cut 
down  branches  off  the  trees,  and 
strewed  them  in  the  way. 

9  And  they  that  went  before, 
and  they  that  followed,  cried,  say- 


were  used  for  sacred  purposes.     Num. 
19:2.  Deu.  21:3.   ISam.  6:  7. 

3.  This  verse  shows  also  the  omnip- 
otence of  Christ.  He  claimed  the  pro- 
perty of  men  where  he  had  need  of  it, 
and  he  could  provide  for  their  yielding 
it  up.     "Straightway  he  will  send  it." 

4.  Where  two  ways  met.  Just  on  the 
border  of  the  two  villages,  where  the 
roads  came  together. 

10.  The  kingdom.  See  Luke  1 :  32. 
They  welcomed  Christ  as  the  promised 
Messiah — the  Son  of  David  who  was  to 
sit  perpetually  on  his  throne — and  they 
rejoiced  in  the  coming  of  his  promised 
kingdom.  Literally,  it  reads,  "The 
kingdom  that  cometh  in  the  name  of 
the  Lord  of  our  father  David." 

11.  And  into  the  temple.  SeeMalachi 
3:1.  Mark  gives  us  this  account  of 
his  entering  the  temple,  before  going 
to  Bethany,  that  is,  on  his  first  arrival 
at  Jerusalem.  This  is  natural.  It  is 
recorded,  however,  as  merely  prelimi- 
nary to  the  work  of  cleansing  he  should 
do  there  the  next  day.  See  v.  15,  and 
see  Matt.  21 :  12.  He  entered  now, 
and  only  "looked  round  about  upon 
all  things."  Our  Lord  being  of  the 
tribe  of  Judah,  entered  no  further  j 
than  any  common  Israelite.     The  tern-  j 


ing,  Hosanna;  Blessed  b  is  he  that 
cometh  in  the  name  of  the  Lord : 

10  Blessed  be  the  kingdom  c  of 
our  father  David,  that  cometh  in 
the  name  of  the  Lord  :  Hosanna 
in  the  highest. d 

11  And  Jesus  entered  into  Jeru- 
salem, and  into  the  temple  :  and  e 
when  he  had  looked  round  about 
upon  all  things,  and  now  the  even- 
tide was  come,  he  went  out  unto 
Bethany  with  the  twelve. 

T  12  And  f  on  the 
morrow,  when  they  were  come 
from  Bethany,  he  was  hungry  : 

13  And  seeing  a  fig  tree  afar  off, 
having  leaves,  he  came,  if  haply 
he  might  find  any  thing  thereon  : 

h  Ps.  118.25.    clsa.9.7.    Je.  33.15.    d  Ps.  148.1.    e  Zep. 
1.12.    Eze.8.9.    /Matt.  21.18,&c. 

pie  proper — the  sanctuary — stood  with- 
in the  Court  of  Israel,  beyond  which 
our  Lord  did  not  go.  See  Matt.  21 :  12. 
][  Unto  Bethany.  Matthew  tells  us  that 
"he  lodged  there."  This  was  his  cus- 
tom, to  retire  for  the  night  to  that  town, 
where  he  had  personal  friends  in  the 
family  of  Lazarus.  See  John,  ch.  11. 
Mark  here  tells  us  that  the  twelve  ac- 
companied him.  An  ancient  path  to 
Bethany  by  Gethsemane,  winding  over 
Mt.  Olivet,  yet  remains. 
1 113.  The  Barren  Fig  Tree.  The 
Cleansing  op  the  Temple. — Betha- 
ny.    Jerusalem. 

Second  day  of  the  week. 
Matt.  Mark.  Luke. 

21. 12, 13,  11. 12-19.  19.  45-48. 
18, 19.  21.  37-38. 

12.  Hungry.  The  breakfast  hour  in 
that  region  was  as  late  as  nine  to  ten 
o'clock.  It  could  not  properly  be  be- 
fore the  morning  sacrifice,  which  was 
at  nine.  As  our  Lord  had  but  little 
time  remaining  on  earth,  and  much  to 
do,  he  started  to  Jerusalem  before 
breakfast. 

13.  If  haply.  If  perhaps.  We  are 
not  by  this  to  suppose  that  our  Lord 
was  in  suspense,  or  that  he  expected 
to  find  fruit  on  this  tree :  but  only  that 


A.  D.  38.] 


CHAP.  XL 


73 


and  when  lie  came  to  it  he  found 
nothing  c  but  leaves  ;  for  the  time 
of  figs  was  not  yet. 
14  And  Jesus  answered  and  said 


the  tree,  at  this  time,  -warranted  the 
expectation.  It  is  as  much  as  to  say, 
that  he  came  to  see  if  it  was  what  it 
pretended  to  be.  He  availed  himself 
too,  of  this,  to  teach  a  great  truth  re- 
specting the  barrenness  of  the  Jewish 
church,  notwithstanding  all  their  showy 
pretensions.  This  miracle  was  wholly 
typical  and  parabolical.  \  For  the  time 
.of  figs.  The  season  of  figs,  or  fig-har- 
vest, which  was  in  June,  while  now  it 
was  April.  This  clause  was  added  by 
Mark,  not  only  for  the  information  of 
his  Gentile  readers,  who  would  not 
know  that  the  fig-harvest  was  not  yet 
come,  but  also  to  show  the  ground  of 


unto  it,  No  man  eat  fruit  of  thee 
hereafter  forever.     And  his  dis- 
ciples heard  it. 
15  And   d  they  come  to   Jeru- 

5Matt.  21.12,&c.     Lu.  19.45, &c.     Jno.  2.H,&c. 

reasonable  expectation  in  regard  to 
fruit.  The  fig  tree  in  Palestine  begins 
to  put  forth  leaves  about  the  end  of 
March.  Hence  this  leafing  of  the 
fig  tree  was  acknowledged  as  a  sign 
that  summer  was  near,  ch.  13:28.  It 
is  well  known,  that  with  this  tree  the 
fruit  appears  before  the  leaves.  Sol. 
Song  2 :  10-13.  To  see  a  tree  in  leaf, 
therefore,  in  April,  and  before  the  time 
for  gathering  the  fruit,  which  was  in 
June,  gave  every  promise  of  finding 
figs  upon  it.  Leaves  without  the  fruit 
would  be  a  contradiction,  as  the  time 
for  gathering  had  not  come.  And  as 
the  tree  is  very  fruitful  in  Palestine, 


^ 


and  one  kind  bears  three  times  in  the 
year,  some  of  the  winter  crop  may 
generally  be  found  with  the  early  crop 
of  summer.  Kitto  suggests  that  it  was 
one  of  this  kind  that  our  Lord  saw — 
and  that  this  clause  gives  the  reason 
why  he  did  not  expect  to  find  figs  on 
the  common  fig  trees,  but  did  expect 
to  find  them   on  this.     This  incident 


occurred  in  connexion  with  our  Lord's 
cleansing  the  temple,  (see  Harmony,) 
and  the  instruction  now  given  to  the 
disciples  was  naturally  on  the  subject 
of  Israel's  falsity,  and  the  coming  de- 
struction of  their  polity.  Hence,  we 
may  suppose,  they  would  be  given  to 
understand  this  miracle  in  this  light. 
It  was  not  wrought  in  anger,  nor  mere- 


74 


MARK.. 


[A.  D.  33. 


saleni  :  and  Jesus  went  into  the 
temple,  and  began  to  cast  out 
them  that  sold  and  bought  in  the 
temple,  and  overthrew  the  tables 
of  the  money-changers,  a  and  the 
seats  of  them  that  sold  doves ; 


ly  at  disappointment  for  not  finding 
fruit  in  his  hunger.  He  who  fed  the 
five  thousand,  could  easily  have  com- 
manded figs  on  the  tree.  He  who 
turned  the  water  into  wine,  could  have 
turned  the  leaves  into  figs.  But  it  was 
wrought  for  instruction  and  warning. 
Our  Lord  here  preached  repentance, 
and  that  "the  axe  was  laid  at  the  root 
of  the  tree."  It  was  therefore  not  for 
destruction,  but  for  instruction.  And 
those  who  would  find  here  an  objection 
to  our  Lord,  as  though  he  vented  his 
wrath  upon  a  poor  dumb  tree,  do  not 
consider  that  a  dumb  tree  could  be  no 
sufferer,  and  do  not  see  the  truth  that 
lies  under  the  surface.  Our  Lord's  in- 
ference from  the  miracle  is,  Have  faith 
in  God.  Peter,  in  his  remark,  under- 
stood, perhaps,  the  deeper  meaning  of 
Israel's  withering  under  the  word  of 
Christ — dried  up  from  the  roots. 

16.  This  fact  is  given  by  Mark  alone. 
It  is  a  further  description  of  our  Lord's 
jealousy  for  the  sacredness  of  the  Tem- 
ple; his  own  temple,  his  own  house. 
This  prohibition  showed  how  strictly 
he  would  enforce  a  reverence  for  the 
place.  This  high  regard  for  the  Tem- 
ple was  important  as  teaching  the  peo- 
ple, (1)  How  jealous  God  is  for  his 
worship.  (2)  How  he  will  demand  pu- 
rity in  his  Church.  And  (3)  How  the 
zeal  of  God's  house  is  the  consuming 
desire  of  Christ  in  his  official  work. 
<fi  Any  vessel.  Any  utensil  or  implement. 
See  Le.  19:30.  Deut.  12:5.  None 
were  allowed  by  the  law  to  go  into  the 
Court  with  staff,  shoes,  or  purse,  or 
with  dust  upon  his  feet,  or  to  make  it  a 
thoroughfare.  This  was  the  Court  of 
the  Gentiles,  which,  since  the  Captivi- 
ty, was  used  as  a  thoroughfare,  and 
for  exchange  of  the  money  of  foreign- 
ers coming  up  to  Jerusalem,  and  this 
desecration  he  forbade.  See  Ex.  30:13.  | 


16  And  would  not  suffer  that 
any  man  should  carry  any  vessel 
through  the  temple. 

17  And  he  taught,  saying  unto 
them,  Is  it  not  written, b  My  house 
shall  be  called1  of  all  nations  the 

6  Isa.  56.7.      1  or,  an  house  of  prayer  for  all  nations. 

The  Gentile  interests  were  not  to  be 
profaned.  He  is  a  Saviour  for  all  na- 
tions, and  his  house  is  for  all.  This 
can  be  realized  only  by  destroying  this 
much  profaned  temple.  Besides,  these 
money  changers  who  sat  here  for  traf- 
fic, were  not  allowed  to  make  money 
in  that  way.  It  was  against  the  spirit 
of  the  law.  Deut.  23:20,  21.  So  he 
drove  them  out.  This  was  not  the  first 
time  this  class  had  been  driven  out. 
He  began  his  ministry  by  this  cleans- 
ing of  his  house,  which  now  he  will  re- 
peat at  the  close.  John  2 :  13-25.  Pla- 
ces appropriated  to  divine  worship 
ought  to  be  held  sacred  out  of  com- 
mon respect  to  their  peculiar  and  holy 
use.  Indifference  or  avarice  will  some- 
times apply  the  house  of  God  to  a  sec- 
ular purpose.  But  this  is  contrary  to 
a  proper  devotional  feeling.  Yet  many 
have  a  superstitious  sentiment  on  this 
subject,  as  though  holiness  could  dwell 
in  stones  and  aisles.  It  is  not  any  rite 
of  consecration  that  can  make  the 
house  of  God  holy,  but  the  presence  of 
God  can  hallow  the  place,  and  out  of 
respect  for  his  presence  aad  his  resi- 
dence there,  we  ought  not  to  treat  it 
irreverently.  '  Keep  thy  foot  when 
thou  goest  to  the  house  of  God,  and  be 
more  ready  to  hear  than  to  give  the 
sacrifice  of  fools.'  Ec.  5:  1.  See  the 
Second  Commandment,  and  what  is  re- 
quired and  forbidden,  with  the  reasons 
annexed. — Westminster  Catechism. 

17.  Called  of  all  nations.  The  Wick- 
liff  version  reads,  "The  house  of 
preyeing  to  all  folkeis,"  and  Isa.  56:  7, 
"An  house  of  prayer  for  all  people." 
This  is  the  sense — A  house  of  prayer 
for  all  is  not  to  be  at  all  profaned. 
Here  is  a  hint  also,  that  his  profaned 
temple  must  needs  be  destroyed  to  have 
the  worship  universal.  ^  Ben  of  thieves. 
The    money    changers    who  changed 


A   D.  33.] 


CHAP.  XL 


75 


house  of  prayer  ?  but  ye  have  made 
it  a  den  *  of  thieves. 

18  And  the  scribes  and  chief 
priests  heard  it,  and  sought  how 
they  might  destroy  him :  for  they 
feared  him,  because  all  the  people 
was  astonished  b  at  his  doctrine. 

19  And  when  even  was  come, 
he  went  out  of  the  city. 

If  20  And  in  the 

morning,  as  they  passed  by,  they 

saw  the  fig  tree  dried  up  from  the 

roots. 

21  And  Peter,  calling  to  remem- 

a  Je.  7.11.    6  Matt.  7.28.  ch.  1.22.  Lu.  4.32. 

common  money  into  that  -which  was 
current,  for  the  temple  tax,  did  it  for 
gain.  So  did  they  who  sold  doves  and 
animals  for  sacrifice.  And  to  make 
money  in  this  way  was  contrary  to  the 
spirit  of  the  Jewish  law.  They  who 
make  money  by  masses,  indulgences, 
confessions,  &c.  make  God's  house  "a 
den  of  thieves." 

18.  The  scribes  and  priests  were  of- 
fended at  him  because  he  thus  opposed 
their  schemes  and  interfered  with  their 
gains,  and  at  the  same  time  had  such 
growing  influence  with  the  people,  as 
to  peril  their  authority.  ^For  they 
feared.  This  is  given  as  the  reason,  both 
for  seeking  to  destroy  him,  and  for  the 
difficulty  they  found  in  devising  the 
means  for  so  doing. 
$114.  The  Barren  Fig  Tree  with- 
ers away. — Between  Bethany  and 
Jerusalem. 

Third  day  of  the  week. 
Matt.        |         Mark.         I      Luke.      1      John. 

21.  20-22J11.  20-26.1 
See  notes  on  Matthew. 

21.  And  Peter.  Matthew  mentions 
the  disciples  generally,  as  exclaiming 
thus.  Mark  states  that  Peter  was 
prominent  in  this,  and  it  is  altogether 
in  keeping  with  his  character. 

22.  Have  faith.  This  exertion  of 
Christ's  power  showed  his  divine  pre- 
rogative, and  would  be  a  proper  mo- 
tive for  having  faith  in  God.  God's 
grace  appeals  to  tour  confidence,  be- 


brance,  saith  unto  him,  Master, 
behold,  the  fig  tree  which  thou 
cursedst  is  withered  away. 

22  And  Jesus  answering,  saith 
unto  them,1  Have  faith  in  God. 

23  For  verily  I  say  unto  you, 
That  whosoever0  shall  say  unto 
this  mountain,  Be  thou  removed, 
and  be  thou  cast  into  the  sea )  and 
shall  not  doubt  in  his  heart,  but 
shall  believe  that  those  things 
which  he  saith  shall  come  to  pass ; 
he  shall  have  whatsoever  he  saith. 

24  Therefore  I   say    unto  you, 

1  or,  have  the  faith  of  God.    c  Matt.  17.20.  Lu.  17.6. 


cause  it  is  almighty.  "Let  us,  there- 
fore, come  boldly  unto  the  throne  of 
grace."  At  that  day,  also,  the  disci- 
ples were  enabled  to  work  miracles  in 
the  name  of  Christ,  by  putting  their 
special  faith  in  him.  This  is  the  sub- 
ject of  the  next  verse,  the  faith  of  mir- 
acles, a  faith  for  the  miraculous  work 
proposed  to  be  done.  The  sentiment 
is,  that  they  should  be  enabled  to  do 
such  wondrous  things  and  greater,  if 
they  would  put  a  proper  faith  in  him. 
Compare  Matt.  21:  21.  Observe,  they 
were  approaching  Jerusalem  over  the 
Mount  of  Olives.  Possibly,  our  Lord, 
as  he  looked  down  upon  Zion,  the  holy 
mountain,  so  intimately  connected  with 
all  these  teachings  about  Israel's  with- 
ering away,  may  have  pointed  to  it,  as 
he  says,  "  this  mountain,"  (not  a  moun- 
tain,) and  so  may  have  taught  that  by 
faith  they  might  command  the  remo- 
ving of  that  Zion,  the  seat  of  God's 
presence  with  his  Church,  and  it  should 
be  planted  in  the  sea,  for  the  nations 
to  approach,  no  longer  exclusive  and 
national,  but  public  and  universal. 
Matthew  adds  that  they  should  be  able 
to  do  that  which  was  done  to  the  fig 
tree.  They  should  indeed,  by  their 
publishing  of  the  gospel,  pronounce  a 
withering  doom  upon  the  false  preten- 
sions of  the  Jewish  Church.  "Ye 
shall  leave  your  name  for  a  curve  unto 
my  chosen,"  &c.  Isa.  65: 15.  See  the 
passage. 


76 


MARK. 


[A.  D.  33. 


Whata  things  soever  ye  desire, 
when  ye  pray,  believe  that  ye  re- 
ceive them,  and  ye  shall  have  them. 

25  And  when  ye  stand  praying, 
forgive,b  if  ye  have  aught  against 
any;  that  your  Father  also  which 
is  in  heaven  may  forgive  you  your 
trespasses. 

26  Butc  if  ye  do  not  forgive, 
neither  will  your  Father  which  is 
in  heaven  forgive  your  trespasses. 

"[[27  And  they  come 
again  to  Jerusalem :  and d  as  he 

a  Matt.  7.7.  Lu.  11.9.  18.1.  Jno.  H.13.  15.7.  16.24. 
Ja,  1.5.6.  b  Matt.  6.1  i.  Col.  3.13.  c  Matt.  18.35.  d  Matt. 
21.23.&C.  Lu.  20.1.&C. 


24.  The  subject  is  here  extended.  In 
prayer  our  faith  is  to  be  implicit.  We 
are  not  to  distrust,  but  rather  to  count 
on  the  result  with  certainty,  and  God 
will  not  disappoint  the  humble  trust. 

25.  Here  is  a  restriction;  we  are  not 
to  seek  power  for  judicial  acts  against 
the  evil,  as  Christ  had  just  done.  We 
are  to  forgive.  ^[  When  ye  stand  pray- 
ing. This  standing  posture  is  brought 
in,  seemingly,  to  refer  more  particular- 
ly to  public  prayer.  Standing  would 
appear  to  be  the  scriptural  attitude  for 
public  worship,  as  most  reverential  for 
the  solemn  assembly.  See  2  Chron.  6 : 
13.  Dan.  6 :  10.  See  MattW3 :  5,  notes. 
For  private  devotion  it  has  seemed  most 
natural  to  be  prostrate,  or  to  kneel  as 
alone  before  God.  \  Forgive.  This  pas- 
sage is  given  by  Mark  alone.  The  great 
gospel  duty  of  christian  forgiveness  is 
enjoined  here,  as  on  every  proper  occa- 
sion. It  is  urged  as  a  requisite  to  the 
divine  forgiveness,  and  so  it  corresponds 
with  the  sentiment  in  the  petition  of  the 
Lord's  Prayer. 

26.  This  same  declaration,  almost  in 
the  same  words,  is  found  in  Matt.  6:15. 
See  also  the  parable  (§79),  Matt.  18, 
23-35. 

$115.  Christ's  authorityis  question- 
ed. Parable  of  the  two  sons. — 
Jerusalem. 


Matt. 

21.  23-32. 


Third  day  of  the  week. 
Mark.         I      Luke.      I 

11.  27-33.  20. 1-8. 


John. 


was  walking  in  the  temple,  there 
come  to  him  the  chief  priests,  and 
the  scribes,  and  the  elders, 

28  And  say  unto  him,  Bye  what 
authority  doest  thou  these  things  ? 
and  who  gave  thee  this  authority 
to  do  these  things  ? 

29  And  Jesus  answered  and  said 
unto  them,  I  will  also  ask  of  you  one 
1  question,  and  answer  me,  and  I 
will  tell  you  by  what  authority  I 
do  these  things. 

30  The  baptism  of  John,  was  t* 

e  Num.  16.3.    1  or,  thing. 


Here  commences  that  series  of  para- 
bles and  discourses  of  the  Lord  to  his 
enemies,  exposing  his  hatred  of  their 
hypocrisy,  &c.  So  they  are  stirred  up 
to  compass  his  death.  For  full  explan- 
ation, see  notes  on  Matt,  where  almost 
the  same  language  is  given.  See  also 
Luke. 

27.  We  see  why  he  was  so  often  in 
the  temple-courts,  for  Matthew  adds, 
"as  he  was  teaching."  He  resorted 
thither  to  instruct  the  Jews  in  the  Gos- 
pel doctrines,  and  to  meet  the  objec- 
tions of  their  religious  teachers,  as  here. 
Luke  has  it — "As  he  taught  the  people 
in  the  temple  and  preached  the  Gospel." 
][  Come  to  him.  This  was  a  message 
from  the  Sanhedrim,  sent  to  draw 
from  him  a  declaration  of  his  divine 
authority,  that  so  they  might  take  legal 
action  and  condemn  him. 

30.  The  Baptism.  That  is,  the  whole 
ministry  of  John.  As  they  had  receiv- 
ed John,  after  having  sent  a  deputation 
to  him  for  similar  inquiry,  (John  19,) 
they  must  also  have  acknowledged  that 
higher  ministry  of  Christ,  which  John 
proclaimed,  and  of  which  he  testified 
as  sealed  by  the  descent  of  the  Holy 
Spirit.  So  he  challenged  them  in  re- 
gard to  Moses.  And  all  the  people  count- 
ed John  a  prophet  indeed.  John  1 :  33, 
34.  "If  ye  had  believed  Moses,  ye 
would  have  believed  me,  for  he  wrote 
of  me."  See  note  on  Luke,  20 :  4.  And 
in  this  case  they  had  allowed  John  tc 


A.  D.  33.] 


CHAP.  XII. 


77 


from  heaven,  or  of  men  ?  Answer 
me. 

31  And  they  reasoned  with  them- 
selves, saying,  If  we  shall  say,  From 
heaven  j  he  will  say,Why  then  did 
ye  not  believe  him  ? 

32  But  if  we  shall  say,  Of  men, 
they  feared  the  people;  fora  all  men 
counted  John,  that  he  was  a  pro- 
phet indeed. 

33  And  they  answered  and  said 
unto  Jesus,  Web  cannot  tell.  And 
Jesus  answering,  saith  unto  them, 
Neither  do  Ic  tell  you  by  what 
authority  I  do  these  things. 

CHAPTER  XII. 

If  A  ND  he  began  to 
_lj_speak  unto  them 
by  parables.  Ad  certain  man 
planted  a  vineyard,  and  set  an 
hedge  about  it,  and  digged  a  place 
for  the  wine-fat,  and  built  a  tow- 
er, and  let  it  out  to  husbandmen, 
and  went  into  a  far  country. 
2  And  at  the  season  he  sent  to 


a  Matt.  3.5,6.  14.5.  ch.  i 
[os.  4.6.     c  Lu.  10.21, 22. 


.20.     Z.Isa.1.3. 
d  Matt.  21.33. 


29.14.  Je.8.7. 
Lu.  20.9,&c. 


pass  for  a  prophet,  and  now  they  could 
not  draw  back  from  that  concession, 
which  they  made,  insincerely,  to  the 
popular  feeling,  in  John's  behalf. 
^  We  cannot  tell.  Literally,  we  do  not 
know.  This  was  the  only  reply  which, 
in  their  embarrassment,  they  could  give 
him.  They  were  confounded  and  silen- 
ced. We  see  from  this,  (1)  How  com- 
pletely Christ  knows  the  human  heart 
and  the  root  of  all  its  objections  to  the 
Gospel.  (2)  How  fully  his  divine  au- 
thority proved  itself  by  his  divine  acts, 
and  stood  firm,  beyond  the  utmost  op- 
position of  enemies.  He  was  always 
ready  to  reveal  himself  to  humble  in- 
quirers— but  he  would  not,  by  any 
means,  satisfy  the  malicious  and  pro- 
fane. Matthew  adds  here  the  parable 
of  the  two  sons,  being  the  first  in  a  se- 
ries of  judicial  parables. 


the  husbandmen  a  servant,  that  he 
might  receive  from  the  husband- 
men of  the  e  fruit  of  the  vineyard. 

3  And  they  caught  him,  and  beat 
him,  and  sent  him  away  empty. 

4  And  again  he  sent  unto  them 
another  servant ',  and  at  him  they 
cast  stones/  and  wounded  him  in 
the  head,  and  sent  him  away 
shamefully  handled. 

5  And  again  he  sent  another; 
and  him  they  killed  :  and  e  many 
others,  beating  some,  and  killing  h 
some. 

6  Having  yet  therefore  one  son, 
his  well-beloved,  he'  sent  him  also 
last  unto  them,  saying,  They  will 
reverence  my  son. 

7  But  those  husbandmen  said 
among  themselves,  This  is  the  heir; 
come,  let  us  kill  him,  and  the  in- 
heritance shall  be  ours. 

8  And  they  took  him,  and  killed 
him,  and  cast  him  outk  of  the  vine- 
yard. 

e  Ca.  8.11.  Mi.  7.1.  Lu.  12.48.  Jno.  15.1-S.  /He.  11. 
37.  <?  Ne.  9.30.  Je.  7.25, &c.  A  Matt.  23.37.  i  He.  1.1,2. 
k  He.  13.12. 


7* 


\  116.  Parable  of  the  Wicked  Hus- 
bandmen.— Jerusalem. 

Third  day  of  the  week. 
Matt.        I        Mark.       I      Luke.        I      John. 

21.  33-46.  12.  1-12. 1 20.  9-19.| 
CHAPTER  XII. 

Mark  and  Luke  mention  only  one 
parable;  yet  Mark  here  intimates  that 
he  delivered  more  at  this  time.  Ac- 
cordingly we  find  two  others  narrated 
by  Matthew.  For  explanation  of  this 
parable  of  the  Vineyard,  see  note  on 
Matt,  and  on  Luke. 

4.  Matthew  speaks  of  other  servants 
being  sent.  Mark  is  more  particular, 
and  describes  them,  mentioning  also  a 
third — v.  5. 

6.  One  Son,  his  well-beloved.  This  is 
the  proper  answer  to  their  question  in 
verse  23,  and  shows  his  authority,  if 
they  will  receive  it. 


78 


MARK. 


[A.  D.  38. 


9  "What  shall  therefore  the  lord 
of  the  viueyard  do  ?  He  will  come 
and*  destroy  the  husbandmen,  and 
willb  give  the  vineyard  unto  others. 

10  And  have  ye  not  read  this 
scripture?  Thec  stone  whicli  the 
builders  rejected  is  become  the 
head  of  the  corner: 

11  This  was  the  Lord's  doing, 
and  it  is  marvellous  in  our  eyes? 

12  And  d  they  sought  to  lay  hold 
on  him,  but  feared  the  people;  for 
they  knew  that  he  had  spoken  the 
parable  against  them  :  and  they  left 
him,  and  went  their  way. 

If  13  And*  they 
send  unto  him  certain  of  the  Phar- 
isees, and  of  the  Herodians,  to 
catch  him  in  his  words. 

14  x\nd  when  they  were  come, 
they  say  unto  him,    Master,  we 

a  Pr.  1.24-31.  Isa.  5.5-7.  Da.  9.26.  6  Je.  17.3.  c  Ps. 
118.22.  J  eh.  11.13.  Jno.  7.30.  e  Matt.  22,15,&c.  Lu. 
80.20.J6O. 


I  know  that  thou  art  true,  and  carest 

j  for  no  man ;  for  thou  regardest  not 

the  person  of  men,  but  teachest 

the  way  of  God  in  truth :  Is  it 

'•  lawful  to  give  tribute  to  Caesar,  or 

not? 

15  Shall  we  give,  or  shall  we  not 
give  ?  But  he,  knowing  their  hy- 
pocrisy, said  unto  them,  Why 
tempt  ye  me  ?  Bring  me  a1  penny, 
that  I  may  see  it. 

16  And  they  brought  it.  And  he 
saith  unto  them,  Whose  is  this  im- 
age and  superscription  ?  And  they 
said  unto  him,  Caesar's. 

17  And  Jesus,  answering,  said 
unto  them,  Render  to  Caesar f  the 
things  that  are  Caesar's,  and  to  G-od 
s  the  things  that  are  God's.  And 
they  marvelled  at  him. 

If  18  Then  »»  come 

1  Valuing  of  our  mouev  seven  pence  halfpenny,  as 
Matt.  22.19.  fMatt.  17.25-27.  Ro.  13.7.  1 IV.  2.17. 
gKc.  5.4,5.  Mai.  1.6.     h  Matt.  22.23.  Lu. 80.27, kc. 


9.  This  is  given  more  particularly  by 
Matthew,  as  the  judgment  first  drawn 
from  the  Pharisees  and  people,  (see 
Luke.)  they  having  missed,  or  pretend- 
ed to  miss,  the  point  of  it.  So  the  last 
form  of  God's  warning  to  sinners  is  that 
in  which  they  are  made  to  speak  of  the 
very  things  they  are  about  to  do,  in 
terms  of  condemnation. 

10.  Head  of  the  corner — or  corner- 
stone which  binds  together  both  walls 
of  a  building.  So  Christ  binds  Jews 
and  Gentiles  together  in  himself,  and 
"in  him  all  the  building,  fitly  framed 
together,  groweth  unto  an  holy  temple 
in  the  Lord."  See  Ps.  118:  22.  The 
Jews  sing,  "the  Lord  build,  the  Lord 
build — speedily,  speedily! "  But  this 
is  the  temple  which  he  builds,  not  that 
at  Jerusalem. 

Matthew  here   adds  the  parable  of 
the  marriage  of   the  King's  son.  ch. 
22:1-14. 
§118.    Insidious    Questions    of  the 

Pharisees. — Tribute  to  Cesar. — 

Jerusalem. 

Third  day  of  the  week. 


Matt.         I         Mark.  Luke.         I    John. 

22.  15-22|12. 13-17.  [20.  20-26.  | 

13.  Herodians.   See  ch.  16:  6. 

14.  A  sect  of  the  Pharisees  called 
Galileans,  bitterly  opposed  this  tax 
about  this  time.  See  Luke  13: 1,  notes. 

17.  These  words  do  not  separate, 
but  unite  the  religious  and  political  du- 
ties of  Christians.  Jer.  27 :  4-18.  Rom. 
13:1.  1  Pe.  2:13,  14.  John  19:11. 
The  second  comprehends  the  first  and 
gives  it  its  true  foundation.  The  obe- 
dience to  Cresar  is  but  the  application 
of  the  general  principle  of  obedience 
to  God,  from  whom  is  all  power.  So, 
also,  as  man  is  the  coinage  and  bears 
the  image  of  God  (not  wholly  lost  by 
the  fall),  we  owe  ourselves  to  God. 
We  are  his  property.  Further,  they 
were  under  subjection  to  Caesar,  be- 
cause they  had  rejected  God's  author- 
ity. 1  Chron.  12 :  8. 
§119.    Insidious    Questions    of   thb 

Sadducees  about   the  Resurreo 

TION. — Jerusalem. 

Third  dar  of  the  week. 
Matt.         I         Mark.        I         Luke.        I   John 

22.  23-33.  12. 18-27.  20.  27-40. 


A.  D. 


CHAP.  XII. 


79 


unto  him  the   Sadducees,   which 

pay* then  -urreotion;  and 

I  him,  saying, 

19  Master,  Moses  wrote*  unto 
us,  If  a  man's  brother  die,  and 
leave  hit  wife  behind  him,  and 
leave  no  children,  that  his  brother 
c  should  take  his  wife,  and  raise 

1  unto  his  brother. 

20  Now  there  were  seven  breth- 
ren :  and  the  first  took  a  wife,  and 
dying  left  no  seed. 

21  And  the  second  took  her,  and 
died ;  neither  left  he  any  .seed  :  and 
the  third  likev 

22  And  the  seven  had  her,  and 
left  no  seed  :  la^t  of  all  the  woman 
died  i  ! 

28  In  the  resurrection  ther 

wife 
shall  she  be  o:  r  the  sev- 

en had  her  to  i 

24 1         •  ring,   said 

unto  them,  Do  ye  not  therefore  err, 
because  ye  know  not  the  scriptures, 
neither  the  power  of  God  ? 

aActa23.S.     I  De.  23.5.      c  Eu.  1.11,13. 


19.  The  first  born  son  of  such  a  mar- 
riage as  is  named,  (v.  21)  was  reck- 
oned and  registered  as  the  son  of  the 
deceased  brother.  Mich.  Mos.  R.  II.  98. 

20-25.  See  notes  on  Matthew  and 
Luke. 

26.  In  the  bush.  The  preposition 
here  (em)  is  rendered  by  Winer  "  on 
(in  connexion  with)  the  bush,  i.  e. 
(concisely;  at  (inj  the  passage  where  the 
lixsh  is  treated  of. 

27.  Stier  suggests  that  this  passage 
is  also  an  argument  against  the  so- 
called  sleep  of  the  soul  during  an  in- 
termediate state. 

\  120.  A  Lawyer  questions  Jesus. 
The  Two  Great  Commandments. 
— Jerusalem. 

Third  day  of  the  week. 
Matt.         |         Mark.        I      Luke.      1     John. 

22.  34-40.il2.  28-34. 


25  For  when  they  shall  rise  from 
the  dead,  they  neither  marry  nor 
are  given  in  marriage ;  but  d  are  as 
the  angels  which  are  in  heaven. 

2  And  as  touching  the  dead, 
that  they  rise ;  have  ye  not  read 
in  the  book  of  Moses,  how  in  the 
bush  God  spake  unto  him.  saying,* 
I  am  the  God  of  Abraham,  and 
the  God  of  Isaac,  and  the  God  of 
Jacob  ? 

27  He  is  not  the  God  of  the  dead, 
but  the  God  of  the  living :  ye f 
therefore  do  greatly  err. 

'  ff  2  ?  And  s  one  of 
the  scribes  came,  and  having  heard 
them  _  together,  and  per- 

ceiving that  he  had  .hem 

well,  asked  him,  Which  is  the  first 
commandment  of  all  ? 

29  And  Jesus  answered  him,  The 
first  of  all  the  commandments  is,h 
Hear,  0  Israel ;  the  Lord  our  God 
is  one  Lord  : 

30  And  thou  shalt  love  the  Lord 
thy  God  with  all  thy  heart,  and 

r.  15.42-53.     e  Ex.  3.6.     /  ver.  M.     g  Malt.  21'. 
3o.    h  De.  6.4,5.    Lu.  IO.l'7. 

It  might  seem  from  Matthew's 
clause  ("tempting  him,"  ch.  22:  3o,) 
that  this  man  came  up.  rather  to  put 
to  our  Lord  a  puzzling  question,  than 
to  gain  information,  and  was  convicted 
by  the  answer,  vs.  30,  31. 

28.  Perceiving  that  he  had  answered 
them  vselL  The  Pharisees  were  satisfied 
with  his  reply  on  this  subject,  for  they 
differed  from  the  Sadducees  on  this 
point.  Matthew  has  it  "When  the 
Pharisees  heard  that  he  had  put  the 
Sadducees  to  silence." 

30.  This  love  is  to  be  comprehensive 
and  thorough,  though  it  be  not  here 
below  perfect.  It  is  to  be  with  the  in- 
ward spirit  and  the  outward  life,  "faith 
working  by  love,"  or  a  sacrifice  of  the 
life.   Rom.  12:1. 

31.  Is  like.  As  both  are  laws  of  love, 
and  as  "these  two"  stand  together,  the 


80 


MARK. 


[A.  D.  33 


with  all  thy  soul,  and  with  all  thy 
mind,  and  with  all  thy  strength. 
This  is  the  first  commandment. 

31  And  the  second  is  like,  name- 
ly, this,  Thoua  shalt  love  thy  neigh- 
bor as  thyself.  There  is  none  other 
commandment  greater  than  these. 

32  And  the  scribe  said  unto  him, 
Well,  Master,  thou  hast  said  the 
truth :  foi  there  is  one  God ;  andb 
there  is  none  other  but  he  : 

33  And  to  love  him  with  all  the 
heart,  and  with  all  the  understand- 
ing, and  with  all  the  soul,  and  with 
all  the  strength,  and  to  love  his 
neighbor  as  himself,  is  more  c  than 
all  whole  burnt-offerings  and  sac- 
rifices. 

34  And  when  Jesus  saw  that  he 

a  Le.  19.18.  Matt.  22.39.  Ro.  13.9.  &De.4.39.  Isa. 
45.5,6,14.  46.9.     c  1  Sam.  15.22.  Hos.  6.6.  Mi.  6.6-8. 


staple  on  which  the  law  and  the  proph- 
ets hang. 

32.  Well,  Master.  Mark  here  gives 
the  scribe's  response,  which  is  omitted 
by  Matthew.  He  expresses  his  view 
of  love  to  God,  that  it  is  better  than 
all  the  Jewish  sacrifices.  And  this 
was  going  very  far  for  a  Jew.  He  had 
gotten  into  the  gospel  light  to  this  ex- 
tent. And  he  was  almost  prepared  to 
go  farther,  and  receive  the  doctrine  of 
Christ  as  the  promised  Son  of  David. 
It  sometimes  occurs,  as  here,  that  per- 
sons who  come  up  to  cavil  with  the 
truth,  are  convinced  by  it,  and  brought 
to  salvation. 

33.  He  had  got  so  near  to  the  obe- 
dience of  faith  as  to  seize  the  princi- 
ple and  spirit  of  the  divine  require- 
ment. And  so,  he  was  nearer  the  true 
kingdom  than  empty  formalists.  The 
substance  of  these  two  commands,  em- 
bodying, indeed,  the  two  tables  of  the 
Law,  was  in  striking  contrast  with 
the  state  of  things  then  existing  in  the 
Jewish  church. 

§121.  How   is   Christ   the   Son   of 
David  ? — Jerusalem. 

Tiird  day  of  the  week. 


answered  discreetly,  he  said  unto 
him,  Thou  art  not  far  from  the 
kingdom  of  G-od.  And  no  man 
after  that  durst  ask  himd  any 
question. 

Tf  35  And  *  Jesus  an- 
swered and  said,  while  he  taught 
in  the  temple,  How  say  the  scribes 
that  Christ  is  the  son  of  David? 

36  For  David  himself  said  by ( 
the  Holy  Ghost,  The  s  Lord  said 
to  my  Lord,  Sit  thou  on  my  right 
hand,  till  I  make  thine  enemies 
thy  footstool. 

37  David  therefore  himself  call- 
eth  him  Lord ;  and  whence  is  he 
then  his  son  ?  And  the  common 
people  heard  him  gladly. 


d  Matt.  22.46.    e  Matt.  22.41.  Lu.  20.41, &c.    /2  Sam. 
23.2.  2  Ti.  3.16.    g  Ps.  110.1. 


Matt.  Mark.        I         Luke.        |  John. 

22.  41-46.112.  35-37. 1 20.  41-44.  | 

Our  Lord  having  silenced  their 
questioning,  goes  on  to  ask  them,  and 
silences  also  their  answering,  as  Mat- 
thew has  it,  22 :  46. 

35.  The  Son  of  David.  This  title 
meant  much.  It  was  "an  abstract  of 
divinity"  in  the  mouth  of  the  Syrophe- 
nician  woman.  The  Messiah  of  the 
Jewish  prophecies  was  to  be  the  Son,  or 
descendant  of  David,  (see  Matt.  1 : 1, 
notes  and  22:  42,)  and  to  be  also  the 
Lord  Jehovah :  as  in  this  Psalm  here 
quoted,  110:  1.  Hence  they  were  fa- 
miliar with  these  terms  and  titles  of 
the  Messiah.  But  they  were  per- 
plexed by  the  mystery  of  his  two  na- 
tures in  one  person  forever.  We 
answer  these  questions  by  referring 
to  the  plain  language  of  Scripture. 
Nor  are  we  bound  to  explain  to  proud 
and  weak  reason,  how  these  natures 
co-exist.  Many  take  those  passages 
which  teach  the  real  humanity  of 
Christ  as  disproving  his  real  divinity. 
But  there  are  as  many  passages  which 
teach  this  also,  and  they  are  both  true. 
He  is  "both  God  and  man  in  two  ch> 


A.  D.  33.] 


CHAP,  XII. 


81 


If  38  And  he   said 


unto  them  a  in  his  doctrine,  Be- 
ware b  of  the  scribes,  which  love 
to  go  in  long  clothing,  and  love 
salutations  in  the  market-places, 
39  And  c  the  chief  seats  in  the 

a  ch.  4.2.      b  Matt.  23.1.     Lu.  20.-t6,&c.      c  Lu.  11.43. 

tinct  natures  aL,i  one  person  forever." 
37.  And  the  common  people.  Literal- 
ly, the  great  multitude,  the  mass  of 
the  people.  Some  were  always  excep- 
tions. Christ's  gospel  was  intended 
for  the  people.  It  was  made  suitable 
to  the  common  wants  of  the  multitude. 
The  few  learned  were  often  critics  and 
scoffers.  Many  who  affect  greater 
learning  than  the  multitude,  proudly 
reject  this  gospel  now.  But  the  mass 
can  understand  what  Scribes  and  Phar- 
isees cavil  at.  Those  scribes  and  doc- 
tors who  make  the  criticism  of  Scrip- 
ture a  business,  apart  from  its  practi- 
cal uses,  misunderstand  and  deny.  The 
glory  of  Christ's  religion  and  of  Christ 
himself,  is  that  the  poor  have  the  gos- 
pel preached  unto  them, 
g  122.   AVarnings   against  the   evil 

EXAMPLE  OF  THE  SCRIBES  AND  PHAR- 
ISEES.— Jerusalem. 

Third  day  of  the  week. 
Matt.  |        Mark.        I       Luke.        I   John. 

23.  1-12|12.  33,39)20.  45,46] 

Matthew  is  much  more  full  in  his 
narration  of  this  discourse.  From 
this,  we  learn  that  the  sense  of  his 
teaching  was  not  merely,  as  here,  a 
caution,  but  a  direction  also — "That 
so  far  as  the  Pharisees  and  Scribes  en- 
forced the  law  and  the  precepts  of 
Moses  they  should  obey  them,  but  not 
imitate  their  conduct."  A  love  of  pro- 
motion and  of  dignities  in  religious 
teachers,  was  rebuked.  It  should  not 
be  so  among  christian  teachers,  (See 
notes  on  Matt.) 
§  123.  Woes  against  the  Scribes  and 

Pharisees.  —  Lamentation    over 

Jerusalem. — Jerusalem. 

Third  day  of  the  week. 
Matt.         I    Mark.    |     Luke.    I       John. 

23,  13-39|  12.  40|20.  47| 
This  paragraph  is  chiefly  to  be  found 
in  Matthew's  narration. 


synagogues,    and   the   uppermost 
rooms  at  feasts  j 

140  Which  devour 
widows'  d  houses,  and  for  a  pre- 
tence make  long  prayers  :  these 
shall  receive  greater  damnation. 


40.  "They  devoured  widow's  houses," 
"  snatching  away  from  poor  widows 
all  that  they  had,  under  pretence  of 
religious  objects."  The  Romish  priests 
often  do  likewise.  So  far  they  are 
their  priestly  successors. 

\  124.  The  widow's  mite. — Jerusalem. 

Third  day  of  the  week. 
Matt.        I        Mark.         |      Luke.      |      John. 

1 12.  41-44121.  1-4 1 
This  narrative  of  the  poor  widow, 
is  to  be  taken  in  its  connexion  with 
the  discourse  to  the  Pharisees  just 
given.  It  places  their  hypocrisy  and 
avarice  in  the  most  glaring  light. 
They  were  religious  for  a  pretence — 
she,  in  whole  hearted  sincerity.  They, 
for  gain — she,  with  consecration  of  all 
she  had  to  her  Lord.  In  the  midst  of 
their  profanations  of  his  temple,  by 
avarice,  he  notices  this  pious  act  of  a 
widow  such  as  they  robbed  ! 

41.  The  Treasury.  This  may  be 
merely  a  general  term ;  referring,  how- 
ever, to  the  money-chests  in  "the 
court  of  the  women."  There  were 
thirteen  of  these.  They  were  brazen 
vessels,  shaped  like  trumpets  or  cornu- 
copias. Though  Josephus  tells  us  of 
a  building  by  this  name  to  which  the 
contributions  were  transferred  from 
the  chests.  Ant.  xix.  6,  1.  Or,  as 
these  chests  stood  near  each  other, 
they  may  be  referred  to,  in  a  general 
term,  as  a  treasury  or  coffer.  In  John 
8 :  20,  this  word  denotes  the  place  or 
quarter  of  the  temple. 

42.  Poor  widow.  Such  as  these 
Pharisees  were  wont  to  deprive  of  all 
their  substance  upon  a  religious  pre- 
tence, ^[  Two  mites.  Two  lepta.  This 
is  the  name  of  the  smallest  Greek 
money  now  used.  Ten  lepta  is  a  cop- 
per piece  as  large  as  our  cent,  and  we 
found  it  in  common  currency  at  Athens. 
Bengel  remarks  that  two  are  mentioned 


52 


MARK. 


[A.  D. 


If  41  And  a  Jesus 
sat  over  against  the  treasury,  and 
beheld  how  the  people  cast  money x 
into  the  treasury  :  and  many  that 
were  rich  cast  in  much. 

42  And  there  came  a  certain 
poor  widow,  and  she  threw  in  two 
mites,2  which  make  a  farthing. 

43  And  he  called  unto  him  his 
disciples,  and  saith  unto  them, 
Verily  I  say  unto  you,  that  this 

sLu.  21.1, &c.  1  a  piece  of  br ass  money :  see  Matt. 
10.9.    2  7th  part  of  that  piece  of  brass  money. 


as  one  of  these  might  easily  have  been 
kept  back.  \  Which  make.  Mark 
makes  this  explanation  of  the  value  in 
Roman  money,  for  his  gentile  readers. 
^  A  farthing.  One  quadrans — or  one- 
eighth  of  an  as.  Observe,  that  our 
Lord  represents  this  offering  as  a  gift 
to  the  Divine  service,  though  these 
treasures  of  the  temple  were  really 
the  property  of  this  selfish  priesthood. 
The  Master  counted  it  no  less  given 
to  God,  because  it  failed  of  its  intent, 
and  was  really  perverted  to  feed  the 
avarice  of  these  hypocrites.  So  it  is 
the  motive  of  the  giver  which  our 
Lord  regards.  We  are  bound  to  give, 
as  to  God,  and  not  to  men.  We  should 
not  make  a  plea  of  possible  perversion 
excuse  us  from  casting  into  his  treas- 
ury. We  shall  not  fail  of  our  proper 
reward  even  though  our  contribution 
should  fail  of  its  proper  end. 

43.  He  would  have  his  disciples  re- 
mark this  case,  as  a  living  practical 
exemplification  of  the  true  piety,  and 
of  the  true  principle  of  giving  and 
of  judging.  Not  the  quantity  but  the 
quality  of  the  gift  is  what  our  Lord 
considers.  As  a  small  bit  of  gold  may 
be  more  in  our  valuation  than  hands- 
full  of  coppers,  so  a  copper  may,  in 
God's  valuation,  be  more  than  a  purse 
of  gold.  ^[  This  poor  icidow.  We  may 
suppose  her  to  have  been  specially 
stirred  to  this  liberality,  beggaring 
herself  for  God's  service,  with  no 
earthly  support  or  resource.  Stier 
eays — "Observe  Christ,  here,  so  ear- 
nestly regarding  this  religious  act  in 
that  temple  of  his,  which  was  so  soon 


a: 


b  poor  widow  hath  cast  more  in  than 
all  they  which  have  cast  into  the 
treasury : 

44  For  all  they  did  cast  in  of 
their  abundance ;  c  but  she  of  her 
want  did  cast  in  all  that  she  had, 
even  d  all  her  living. 

CHAPTER  XIII. 

ND  e  as  he  went 
put  of  the  tem- 
ple, one  of  his  disciples  saith  unto 

6  2  Cor.  8.2,12.  c  1  Ch.  29.3,17.  2  Ch.  24.10.  d  De. 
24.6.     e  Matt.  24.1,&c.    Lu.  21.5, &c. 

to  be  destroyed  for  its  profanations. 
Thus  he  shows  how  he  will  so  earnestly 
regard  the  smallest  service  of  any  of 
his  people. "  He  will  find  it  out  amidst 
grossest  corruptions. 

44.  So  much  depended  on  what  they 
had  to  give,  and  what  was  left,  and 
how  far  they  deprived  themselves  of 
any  comfort  or  denied  themselves  of 
worldly  ease  for  God.  Therefore  this 
was  most  important  in  a  fair  estimate 
of  their  liberality.  It  is  not  so  much 
for  the  rich  to  give  thousands  as  for  the 
poor  to  give  tens.  How  much  do  men 
give  in  proportion  to  their  means  and 
their  ability?  They  were  rich  and 
did  not  feel  it — she  was  poor  and  felt 
it  all.  They  had  enough  left — she  had 
just  nothing  left.  They  gave  out  of 
their  abundance — she,  out  of  her  pov- 
erty. They  were  rich  after  they  had 
given.  She  was  poor  before  she  gave, 
and  poorer  after — yet  she  gave,  and 
gave  not  the  least  she  might  have 
done — but  two  mites  instead  of  one. 
They  encroached  nothing  upon  their 
living.  She  gave  all  her  living.  Men 
often  ask  how  little  they  can  give  and 
get  rid  of  an  application,  creditably 
before  men,  or  comfortably  to  them- 
selves. She  asked  hoic  much  she  could 
give  to  God.  Female  benevolence  is 
honored  in  the  Scriptures.  This  widow 
— Mary  with  the  ointment — and  the 
Marys  at  the  sepulchre  with  spices. 
And  the  money  chests  of  the  Temple 
were  in  the  "court  of  the  women." 

John  adds  here  the  Greeks'  inquiry, 
and  Christ's  reflections  upon  the 
Jews. 


A..  D.  33.] 


CHAP.  XIII. 


83 


him,  Master,  see  what  manner  of 
stones   and   what    buildings   are 
here! 
2  And  Jesus,  answering,  said  unto 


CHAPTER  XIII. 

§  127.  Jesus,  on  taking  leave  op  the 
Temple,  fortells  its  destruction. 
Jerusalem.     Mt.  of  Olives. 

Third  day  of  the  week. 
Mali.  Mark.      I         Luke.       I        John. 

24.1-14.113.  1-13.  |21.5-19. 1 

It  is  perfectly  in  accordance  with  the 
true  view  of  prophecy,  as  involving  oft- 


him,  Seest  thou  these  great  build- 
ings ?  a  there  shall  not  be  left  one 
stone  upon  another,  that  shall  not 
be  thrown  down. 


en  a  series  of  fulfillments,  that  our  Lord 
should  here  couple  his  coming,  in  the 
destruction  of  Jerusalem,  with  his  great- 
er coming  at  the  end  of  the  world.  It 
is  not  the  mistake  of  the  Evangelists 
that  they  so  commonly  represent  the 
advent  as  near.  Certain  modern  crit- 
ics charge  them  with  this.  But  it  is 
quite  in  keeping  with  all  the  tenor  of 


the  New  Testament.  See  1  Cor.  10 :  11. 
Phil.  4:  5.  2  Thess.  2:  7.  1  Pet.  4:  7. 
1  John  2  :  18.  Jas.  5  :  8.  Rev.  1 :  1,  3. 
3:  11.  22:  7,  10,  12,  20;  from  which 
it  is  plain  that  the  Apostles  expected 
Christ's  return  at  ieast  suddenly,  and 
at  unawares.  This  prophetic  discourse 
plainly  associates  two  distinct  comings, 
(the  first  at  the  destruction  of  Jerusalem 
— the  second  at  the  end  of  the  world,) 
— the  former  a  type  of  the  latter — and 
an  inferior  fulfillment  of  the  prophecy, 
which  yet  waits  a  greater  and  more  com- 


plete fulfillment ;  the  former  encourag- 
ing the  expectation  of  the  latter,  by 
verifying  the  prophetic  word,  and  yet 
leaving  a  greater  event  to  be  looked 
for,  as  in  further  and  more  complete 
accomplishment  of  "all  these  things." 
The  Apostles  here  asked  in  regard  to 
the  destruction  of  the  people  and  city, 
as  connected  immediately  and  in  point 
of  time,  with  the  final  coming.  Against 
this  he  sufficiently  warns  them  in  ver- 
ses 7  and  10,  and  in  the  first  two  par- 
ables of  Matthew,  chapter  25.  The  two 


84 


MARK. 


D.  33. 


3  And  as  he  sat  upon  the  mount 
of  Oli  ve8j  over  against  the  temple, 

parallel  interpretations  may  be  traced 
as  far  as  verse  24 — the  destruction  of 
Jerusalem  and  the  end  of  the  world  be- 
ing both  involved  in  the  words,  but  the 
former  kept  most  prominent.  From 
verse  24  the  greater  event  takes  the 
lead,  (with  hints,  perhaps,  thrown  back 
at  the  nearer  and  more  immediate 
event,)  till,  in  the  latter  part  of  the 
chapter,  and  the  whole  of  the  next  in 
Matthew,  the  second  advent  and  final 
judgment  are  kept  in  view.  See  notes 
on  Matthew  and  Luke. 

1.  What  manner  of  stones.  There  are 
still  remaining,  great  stones  in  the  wall 
of  the  temple  area,  at  the  S.  E.  corner, 
which,  most  likely,  are  a  specimen  of 
these.     We  climbed  up  from  the  deep 


Peter  and  James  and  John  and  An- 
drew asked  him  privately, 

ravine  of  Jehoshaphat,  (a  steep  of  about 
130  feet,)  by  the  aid  of  steps,  to  exam- 
ine this  corner.  The  manner  of  stones 
is  to  be  remarked.  They  are  hewn 
in  a  way  which  shows  them  to  be  of 
most  ancient  date,  being  bevelled,  that 
is,  faced  or  cut  only  at  the  edge,  in  a 
small  border,  the  rest  being  left  rough. 
The  appearance  of  the  wall  seemed  to 
us  as  though  these  stones,  after  being 
cast  down,  had  been  piled  up  again. 
The  corner  of  the  wall,  instead  of  being 
even,  is  rough  and  jagged.  We  measur- 
ed some  of  these  huge  blocks,  which 
we  found  19£  long  by  3|  feet  high. 
At  the  S.  W.  corner  are  the  great  stones 
which,  doubtless,  belong  to  the  great 
arch  of  the  temple  bridge,  stretching 


across  the  Tyropeon  to  Zion.  These 
are  also  bevelled.  Three  large,  grey 
rocks,  curved  on  the  lower  surface,  rest 
on  immense  layers  of  stone-work,  and 
stand  out  from  the  wall  as  if  endwise, 
and  broken  off.  On  a  line  with  these 
is  a  huge  yellow  stone,  of  the  same 
arch,  and  tins  wc  observed  is  set  into 
the  adjoining  stone  of  the  wall  by  a 
joint  of  8  or  10  inches,  much  concealed 
by  the  defacing  of  the  elements.  This 
would  prove  that  the  stones  stand  in 
their  original  position.  We  observed, 
also,  that  the  immense  foundation  stones 
on  which  the  arch  rests,  are  arched  at 
the  top  to  fit ;  and  that  the  face  of  them 


is  also  arched  slightly,  agreeing  with 
the  curve  of  the  bridge  work.  In  the 
stones  adjoining  these,  also,  we  remark- 
ed a  deep  groove  along  the  upper  edge 
as  if  for  others  to  fit  in :  and  set  back  to 
rest  on.  One  of  these  stones  of  the 
lower  course,  seeming  as  if  one  block, 
and  most  closely  joined,  we  measured. 
One  part  was  27  feet,  and  the  other  2G 
long,  by  7  high.  Josephus  speaks  of 
some  stones  of  the  temple  that  were  50 
feet  long,  24  broad,  and  1G  thick. 

3.  Over  against.  The  Mount  of  Olives 
rises  so  abruptly,  with  only  the  deep 
ravine  of  Jehoshaphat  between  it  and 
the  city,  on  the  temple  side,  that,  by 


A..  D.  83.] 


CHAP.  XI11. 


85 


4  Tell  us,  when  shall  these  things 
be?  and  what  shall  be  the  sign 
when  all  these  things  shall  be  ful- 
filled ? 

5  And  Jesus,  answering  them, 
began  to  say,  Take  a  heed  lest  any 
man  deceive  you : 

6  For  many  shall  come  b  in  my 
name,  saying,  I  am  Christ;  and 
shall  deceive  many. 

7  And  when  ye  shall   hear  of 

a  Je.  29.8.  Ep.  5.6.  2  Th.  2.8.  Re.  20.7,8.  6  Acts  5. 
36-39.    Uno.4.1. 


ascending  it,  you  get  a  survey  of  the 
■whole,  and  especially  of  the  temple  area 
which  slopes  towards  the  Mount. — See 
frontispiece:  Notes  on  Matthew. 

4.  All  these  things.  (See  v.  30.)  Es- 
pecially the  things  which  were  to  occur 
in  connexion  with  the  destruction  of 
the  temple  and  city,  and  in  the  course 
of  that  generation,  i.  e.  before  all  who 
were  then  living  should  have  passed 
away. 

6.  This  was  the  first  warning  against 
many  who  should  claim  to  be  Christ.  Not 
that  they  were  in  danger  of  being  drawn 
away  from  Christ,  but  of  inistakiDg 
these  false  pretenders  for  Christ  him- 
self. Though  fifteen  false  Messiahs  are 
recorded  as  having  appeared  among  the 
Jews  since  the  time  of  Christ,  there  is, 
perhaps,  no  record  of  any  appearing 
distinctly  as  such  before  the  destruction 
of  the  city.  Tkeudas,  (Acts  5 :  36,) 
and  the  Egyptian,  (Acts  21 :  38,)  re- 
presented themselves  as  prophets.  But 
this  would  only  show  that  all  the  signs 
(they  asked  but  for  one,)  were  not  ap- 
plicable to  the  immediate  event,  but 
were  to  indicate  a  further  reference. 
And  this  was  fit,  as  they  asked  for  the 
sign  when  "all  these  things"  should  be 
fulfilled,  or  rather,  as  Matthew  has  it, 
"of  the  coming,  and  of  the  end  of  the 
world ;"  but  of  course  without  any  clear 
distinction,  whatever. 

7.  Wars,  &c.  Those  which  they 
should  hear  of,  were  such  as  those 
which  were  threatened  against  the 
Jews  by  the  Roman  Emperors,  Caligu- 
la, Claudius  and  Nero.  ( Josephus,  Ant, 


wars  and  rumours  of  wars,  be  c  ye 
not  troubled )  for  such  things  must 
needs  be ;  but  the  end  shall  not  be 
yet. 

8  For  nation  shall  rise  against 
nation,  and  kingdom  against  king- 
dom; and  there  shall  be  earth- 
quakes in  divers  places,  and  there 
shall  be  famines  and  troubles  : 
these  are  the  beginnings  of  *  sor- 
rows. 

cPs.  27.3.  46.1,2.  Ft.  3.25.  Jno.  14.1,27.  1  The  word 
in  the  original  importeth  the  pains  of  a  woman  in 
travail. 


8 


xix.  1,  2.)  The  Jews  were  persecuted 
at  Alexandria.  (A.  D,  38.)  At  Seleu- 
cia  at  about  the  same  time,  more  than 
50,000  of  them  were  killed. 

8-9.  The  end.  This  refers  to  their 
question  in  verse  4,  where  the  term 
translated  "be  fulfilled,"  is  akin  to 
this.  Matthew  has  the  same  in  the 
phrase  "the  end  of  the  world."  The 
end,  or  fulfillment  about  which  they  ask, 
is  not  yet.  ^Famines  and  troubles. 
Matthew  has  it  'famines  and  pesti- 
lences,' which  usually  go  together. 
The  famine  prophesied  of  in  Acts  (11: 
28)  was  in  A.  D.  49.  Also,  in  Judea 
in  the  third  year  of  Nero.  Josephus 
records,  also,  many  national  tumults. 
(B.  I.  ii.  2,  17,  10.  xviii.  1-8.)  }\ In 
the  synagogues.  Luke  21:  12.  ^  For  my 
sake.  This  was  the  distinctive  prin- 
ciple. Not  that  they  should  suffer 
merely,  but  should  suffer  for  Christ. 
True  discipleship  comes  in  severe  con- 
tact with  the  world  and  the  enemies  of 
Christ,  and  we  must  suffer  with  him 
to  reign  with  him.  ^[  Eiders.  Rather 
Governors,  as  the  Roman  proconsuls. 
^  Kings.  The  tetrarchs,  called  kings. 
See  Acts  12:  1.  26:  2. 

10.  The  gospel  had  been  published 
through  the  Roman  world  as  then 
known,  and  every  nation  had  received 
its  testimony  before  the  destruction  of 
Jerusalem.  See  Col.  1 :  6,  23.  2.  Tim. 
4:  17.  This  was  necessary  not  only 
for  the  Gentiles  but  for  the  Jews,  who 
were  scattered  abroad,  to  give  them  a 
testimony  and  an  opportunity.  But 
further — the    gospel    has   yet   to    be 


86 


MARK. 


[A.  D.  33. 


9  But  take  heed  tc  yourselves : 
for  they  *  shall  deliver  you  up  to 
councils;  and  in  the  synagogues 
ye  shall  be  beaten  ;  and  ye  shall 
be  brought  before  rulers  and  kings 
for  my  sake,  for  a  testimony 
against  them. 

10  And  b  the  gospel  must  first 
be  published  among  all  nations. 

11  But  when  they  shall  lead  you, 
and  deliver  you  up,  take  no 
thought  beforehand  what  ye  shall 
speak,  neither  do  ye  premeditate; 
but  whatsoever  shall  be  given  you 
in  that  hour,  that  speak  ye  :  for 
it  is  not  ye  that  speak,  but c  the 
Holy  Ghost. 

12  Now  the  brother  d  shall  be- 
tray the  brother  to  death,  and 
the  father  the  son  :  and  children 
shall  rise  up  against  their  parents, 
and  shall  cause  them  to  be  put  to 
death. 

a  Matt.  10.17, &c.  Re.  2.10.  I  Matt.  28.19.  Re.  H.6. 
C  Acts  2.4.    4.8,31.    6.10.     d  Mi.  7.6. 


preached  universally  for  a  testimony. 
And  the  universal  diffusion  of  it  by 
modern  christian  missions  is  now  a 
leading  sign  of  the  end. 

11.  This  would  be  taken  up  by  God 
himself  as  his  cause,  and  would  be 
pleaded  by  his  Spirit  in  them.  They 
were  charged,  therefore,  not  to  sum- 
mon their  mere  natural  resources  as 
though  they  were  cast  upon  them,  but 
to  look  to  God  in  that  hour.  This 
opening  to  them  of  the  source  of  help 
was  not  to  induce  indolence,  but  confi- 
dence, and  prayer.  How  far  such 
fearful  persecutions  of  true  believers 
will  be  repeated,  as  the  coming  of 
Christ  draws  nigh.,  has  yet  to  be  seen. 
Witness  the  French  Revolution  and 
the  Romish  Inquisition,  which  have 
stained  history  with  blood,  and  a  re- 
vival of  which  is  again  threatened, 
both  by  Infidelity  and  Popery. 

12.  This  persecution  would  even  be 
tarried  on  in  families,  and  would  set 


1 3  And  ye  shall  be  hated  e  of  all 
men  for  my  name's  sake  :  f  but 
he  that  shall  endure  unto  the  end, 
the  same  shall  be  saved. 

If  14  But  when  ye 
shall  see  the  abomination  of  des- 
olation, spoken  of  s  by  Daniel  the 
prophet,  standing  where  it  ought 
not,  (let  him  that  readeth  under- 
stand,) then  let  them  that  be  in 
Judea  flee  to  the  mountains  : 

15  And  let  him  that  is  on  the 
house-top  not  go  down  into  the 
house,  neither  enter  therein,  to 
take  any  thing  out  of  his  house : 

16  And  let  him  that  is  in  the 
field  not  turn  back  again  for  to 
take  up  his  garment. 

17  But  woe  to  them  that  are 
with  child,  and  to  them  that  give 
suck  in  those  days  ! 

18  And  pray  ye  that  your  flight 
be  not  in  the  winter. 

eLu.  6.22.   Jno.  17.14.    /Da.  12.12.    Re.  2.10.    g  Da. 

9.27. 


dearest  friends  in  severest  hostility  to 
each  other. 

13.  This  shows  them  the  universal 
opposition  and  hostility  which  their 
discipleship  was  to  involve.  But  they 
are  to  remember  that  this  should  come 
to  them  as  a  sign  of  that  coming  in 
which  their  salvation  is  promised,  as  a 
certain  consequence  of  their  endurance 
in  the  faith  to  the  end. 

§  128.  The  signs  of  Christ's  coming 
at  the  destruction  op  jerusalem 
and  at  the  end  of  the  world. — 
Mt.  of  Olives. 

Third  day  of  the  week. 
Matt  I         Mark,  I         Luke.  I  John. 

24.  15-42.  J 13. 14-37. 1 21.  20-36.  | 

14.  Our  Lord's  reference,  here,  to 
the  prophecy  of  Daniel,  shows  that 
the  discourse  has  a  reference  to  the 
end  of  all  things,  which  Daniel  proph- 
esies :  and  that  the  destruction  of  Je- 
rusalem is  to  be  understood  as  an  m- 
te-vwdiate  fulfilment  of  that  which   is 


A.  D.  33.] 


CHAP.  XIII. 


87 


19  For a  in  those  days  shall  be 
affliction,  such  as  was  not  from 
the  beginning  of  the  creation 
which  Grod  created,  unto  this  time, 
neither  shall  be. 

20  And  except  that  the  Lord  had 
shortened  those  days,  no  flesh 
should  be  saved  :  but  for  the  elect's 
sake,  whom  he  hath  chosen,  he 
hath  shortened  the  days. 

21  And  then  if  any  man  shall 
say  to  you,  Lo,  b  here  is  Christ ; 

a  Da.  12.1.  Joel  2.2.     6  Lu.  17.23. 


yet  future  in  its  final  accomplishment. 

19.  Josephus  uses  very  similar  lan- 
guage, in  giving  the  history.  "  All 
the  distresses  which  ever  happened 
from  the  beginning,"  he  says,  "seem 
to  me  to  be  small  in  comparison  of 
these  which  happened  to  the  Jews." 

20.  Tfiose  days.  That  is,  of  afflic- 
tion, v.  19.  ^  No  flesh.  That  is  none 
of  the  nation.  These  days  were  short- 
ened in  the  Divine  counsels,  and  by 
the  Providential  circumstances.  The 
Jews  were  divided  into  factions  which 
prevented  their  preparing  for  the  siege. 
The  magazines  of  corn  and  provisions 
were  burnt  before  Titus  arrived :  and 
his  sudden  arrival  led  the  Jews  to 
abandon  part  of  the  fortifications. 
Titus  confessed  that  such  fortifications 
could  have  withstood  all  human  power, 
and  that  God  must  have  fought  with 
him,  or  he  could  not  have  conquered 
them.  We  are  to  expect  some  such 
providential  shortening  of  the  days 
before  the  great  final  coming. 

24,  See  the  use  of  these  terms  to 
denote  troubles,  disturbances  and  dis- 
asters in  society :  lsa.  5 :  30.  13  :  10. 
84:4.  Jer.  4:28.  Eze.  32:7,  8.— 
Amos  8 :  9,  10.  Mi.  3  :  6.  See  also 
Joel  3  :  4,  and  Hag.  2 :  6,  21,  compa- 
red with  Acts  2 :  19,  Heb.  12 :  26,  27. 
These  figures  denote  here  the  disso- 
lution of  the  Jewish  state,  which 
should  typify  also  and  foreshadow  the 
destruction  of  the  world.  See  notes 
on  Luke  21 :  25,  26. 

24.  All  the  three  Evangelists  who 
record  these  signs  of  Christ's  coming, 


or,  lo,  lie  is  there ;  believe  him 
not : 

22  For  false  Christs  and  false 
prophets  shall  rise,  and  shall  shew 
signs  and  wonders,  to  seduce,  if 
it  toere  possible,  even  the  elect. 

23  But  c  take  ye  heed  :  behold, 
I  have  foretold  you  all  things. 

24  But  in  those  days,  after  that 
tribulation, d  the  sun  shall  be  dark- 
ened, and  the  moon  shall  not  give 
her  light ; 

c  2  Pe.  3.17.     d  Da.  12.1.  Zep.  1.15-17. 

agree  in  beginning  a  new  paragraph 
at  this  point.  Matthew  reads,  "Im- 
mediately (or  suddenly)  after  the  tribu- 
lation of  those  days;"  and  Mark,  "But 
in  those  days  after  that  tribulation" — 
the  phrase  'in  those  days'  showing 
the  general  designation  of  the  time, 
which  Luke  notes  by  the  phrase  "the 
times  of  the  Gentiles."  They  agree, 
also,  in  placing  here  the  signs  in  sun, 
moon,  and  stars,  which  express  a  dis- 
solution of  civil  states  and  of  worldly 
institutions — "those  things  which  are 
seen,  as  of  those  which  are  made" — 
(human)  Heb.  12:  27.  This  corres- 
ponds with  the  dissolution  of  the  Jew- 
ish state,  and  of  that  existing  order  of 
things,  civil  and  religious,  which  was 
identified  by  Peter  in  the  Acts  (2 :  19) 
as  being  that  which  Joel  describes, 
under  these  very  peculiar  images. 
Observe,  these  overturnings  are  thus 
shown  to  be  in  connexion  with  the 
outpouring  of  the  Spirit.  "  This  is 
that"  Acts  2 :  17,-1116  three  Evan- 
gelists agree  in  placing  here  a  coming 
of  the  Son  of  man.  And  the  connexion 
favors  the  understanding  of  this  brief 
paragraph  as  a  general  reference  to 
the  last  days,  and  as  in  parenthesis  (v. 
30)  looking  back  to  the  event  before 
discoursed  of.  Meanwhile  the  lan- 
guage does  not  forbid  a  reference  in 
these  verses  to  a  powerful  and  glo- 
rious coming,  (not  in  visible  person, 
but  by  the  Spirit  and  with  power,  as 
at  Pentecost,  Acts  2:  19)  which  was 
thus  a  type  of  this  greater  event. 
This  would  be  our  Lord's  premilleniai 


88 


MARK. 


[A.  D.  33. 


25  And a  the  stars  of  heaven 
shall  fall,  and  the  powers  that  are 
in  heaven  shall  be  shaken. 

26  And  b  then  shall  they  see  the 
Son  of  man  coming  in  the  clouds, 
with  great  power  and  glory. 

27  And  then  shall  he  send  his 
angels,  and  shall  gather  together 
his  elect  from  the  four  winds,  from 
the  uttermost  part  of  the  earth 
to  the  uttermost  part  of  heaven. 

28  Now  learn  a  parable  of  the 
fig-tree  ;  "When  her  branch  is  yet 
tender,  and  putteth  forth  leaves, 
ye  know  that  summer  is  near  : 

29  So  ye  in  like  manner,  when 

alsa.  13.10.  24.20,23.  Jer.  4.28.  2  Pe.  3.10,12.  Rev.  6. 
12-14.  20.11.  5  Da.  7.9-14.  Matt.  16.27.  24.30.  ch.  14.62. 
Acts  1.11.    1  Th.  4.16.  2Th.  1.7,10.  Rev.  1.7. 


coming  to  establish  his  millenial  king- 
dom— not  in  person  any  more  than 
at  Jerusalem's  destruction,  but  with 
power.  But  his  final  and  personal  com- 
ing is  pointed  to  in  plain  terms,  and 
more  fully  given  by  Matthew.  See 
chapter  25.  His  coming  in  power  to 
establish  his  millenial  kingdom  will  be 
attended  with  sore  judgments,  and 
awful  manifestations,  to  which  we 
cannot  be  indifferent.  And  then  when 
these  things  begin  to  come  to  pass, 
believers  may  lift  up  their  heads,  for 
their  redemption  draweth  nigh.  His 
final  coming  to  Judgment  must  be  re- 
garded as  the  great  ultimate  reference, 
that  exhausts  the  prediction. 

26,  &o.  See  notes  on  Matthew  and 
Luke. 

28.  The  fig  tree  begins  to  leaf  about 
the  time  of  Passover. 

30.  This  generation.  Some  refer 
this  to  the  nation — that  they  should  be 
kept  remarkably  in  existence  as  such, 
till  the  end.  But  it  seems  rather  to 
refer  to  the  impending  destruction  and 
to  have  them  look  for  it,  before  all  who 
were  then  living  should  have  passed 
away.  This  does  not  hinder  a  further 
reference,  for  as  yet  he  had  spoken 
prominently  of  the  things  belonging  to 
this  one  event  which  was  so  near. — 
After  this  he  enlarges  upon  the  greater 


ye  shall  see  these  things  come  to 
pass,  know  that  it  is  nigh,  even  at 
the  doors. 

30  Verily  I  say  unto  you,  that 
this  generation  shall  not  pass,  till 
all  these  things  be  done. 

31  Heaven  and  earth  shall  pass 
away :  c  but  my  words  shall  not 
pass  away. 

32  But  of  that  day  and  that  hour 
knoweth  no  man,  no,  not  the  an- 
gels which  are  in  heaven,  neither 
the  Son,  but  the  Father. 

33  Take  d  ye  heed,  watch  and 
pray ;  for  ye  know  not  when  the 
time  is. 

c  Isa.  40.8.  d  Matt.  24.42.  25.13.  Lu.  12.40.  21.34. 
Ro.  13.11,12,    ITh.  5.6.    Rev.  16.15. 


coming  which  is  yet  future.  See  Matt. 
25.  Though  verses  26  and  27  are  a 
brief  winding  up  of  Mark's  record, 
including  the  general  reference  to  the 
last  times,  this  verse  30  evidently 
looks  back  to  the  chief  topic  of  the 
preceding  discourse,  as  though  these 
verses  were  in  parenthesis.  They  are 
merely  a  brief  application  of  the  pro- 
phecy to  the  great  event  yet  future — 
while  "all  these  things"  refer  to  the 
event  more  at  hand.  This  is  still 
more  plain  from  v.  32  which  follows  at 
once.  "But  of  that  day,"  in  direct 
contrast  with  "  these  things" — the  latter 
known  and  near — the  former  so  re- 
markably unknown.  The  term  '  that 
day'  is  so  used  2  Tim.  4:  8. 

32.  Neither  the  Son.  The  manner  of 
introducing  this  clause  shows  that  it 
was  to  be  understood  only  in  a  certain 
sense.  As  though  he  had  said,  in  the 
way  of  climax — "Nay,  there  is  a  sense 
in  which  even  the  Son  does  not  know  the 
time. "  Bengel  remarks  that  the  apostle 
was  able  both  to  know  and  not  to  know 
in  regard  to  his  death ;  Phil.  1 :  25 :  and 
the  Lord  Jesus  did  not  know  of  this  in 
his  commission  so  as  to  make  it  known. 
Olshausen  observes,  that  as  Christ  him- 
self is  set  for  the  fall  and  rising  of 
many,  so  also  is  his  second  coming. 
Ignorance  of  the  timo  forms  to  unbe* 


A.  D.  33.] 


CHAP.  XIII. 


89 


34  For  the  Son  of  man  is  as  a 
man  taking  a  far  journey,  who 
left  his  house,  and  gave  authority 
to  his  servants,  and  to  every  man 
his  work,  and  commanded  the  por- 
ter to  watch. 

35  Watch  ye  therefore;  for  ye 
know  not  when  the  master  of  the 


lievers  a  ground  for  carnal  security — 
but  to  believers  a  motive  for  watch- 
fulness.— The  same  is  implied  in  the 
language  of  Matthew,  '  my  Father 
only,'  ch.  24:  36.  Yet  it  comports 
more  with  Mark's  gospel  to  state  this. 
(See  Introduction.)  The  passage  agrees 
with  those  which  recognize  the  Father 
as  he  to  whom  the  Son  "is  subject"  in 
his  mediatorial  office — to  whom  "he 
will  deliver  up  the  kingdom,"  &c. 
1  Cor.  15 :  24,  28.  This,  therefore,  is 
one  of  "the  times  and  the  seasons 
which  the  Father  hath  put  in  his  own 
power."  See  Acts  1 :  7.  This  be- 
longed to  his  state  of  humiliation,  and 
to  the  human  point  of  view.  Yet  he 
is  particular  here  to  speak  of  himself 
as  "the  Son."  And  so,  commonly, 
in  the  New  Testament,  where  the  hu- 
manity of  Christ  is  set  forth,  it  is  in 
connexion  with  a  name  that  speaks 
his  Divinity.  1  Cor.  2  :  8.  Acts  3 :  15. 
"He,  who,  as  respects  his  Godhead,  is 
the  Son — yet  in  his  state  of  humilia- 
tion and  of  himself,  he  knew  nothing 
of  the  day  and  hour."  pp.  131,  442, 
Da  Costa.  As  a  man  he  increased  in 
wisdom,  (Luke  2  :  52)  learned  obedi- 
ence (Ileb.  5 :  8)  prayed  to  the  Father 
(Luke  6 :  12,)  Alford  thinks  that  this 
disclaimer  of  knowledge  as  to  the  day 
and  the  hour  should  be  borne  in  mind 
in  explaining  the  prophecy.  But  the 
whole  discourse  was  intended,  first,  to 
keep  before  them  the  constant  possi- 
bility of  his  coming  ;  secondly,  to  show 
the  impossibility  of  fixing  upon  a  pre- 
cise period. 

34.  This  short  parable  is  probably 
only  the  substance  of  the  discourse 
which  our  Lord  spoke  in  regard  to 
watching,  of  which  also  Matthew  gives 
soine  further  ideas.     The  italics  might 


house  cometh,  at  even,  or  at  mid- 
night, or  at  the  cock-crowing,  or 
in  the  morning; 

36  Lest  coming  suddenly,  he  find 
you  sleeping.  a 

37  And  what  I  say  unto  you,  I 
say  unto  all,  Watch.  b 

a  Matt.  25.5.    6  ver.  33,35. 


have  been  "It  is  as  if  a  man,"  that  is, 
the  whole  transaction  is  such,  ^  Ta- 
king a  far  journey.  The  term  means 
going  abroad,  away  from  home,  and  here 
it  conveys  the  impression  of  our  Lord's 
absence  being  such  as  to  make  his  re- 
turn a  matter  of  course,  and  to  be  ex- 
pected, T|  Who  left.  This  and  the  fol- 
lowing verb  are  participles,  and  con- 
strued directly  with  the  closing  verb, 
showing  the  whole  as  included  in  the 
householder's  arrangement,  and  all  con- 
nected with  his  command  to  the  por- 
ter, as  he  departed,  ^  Gave  authority. 
See  Matt.  24:45.  This  authority,  (a 
great  power,  says  Bengel,)  was  given 
to  his  servants  collectively,  as  is  evi- 
dent from  the  next  clause,  where  the 
work  of  each  is  assigned  severally. 
\  The  porter.  This  is  the  door-porter, 
whose  office  it  would  be  to  look  out  for 
approaching  travelers.  This  would 
seem  to  be  an  instance  of  the  particu- 
lar work  assigned  to  each.  To  the  one 
who  was  appointed  as  porter,  it  was 
commanded  to  watch,  viz :  to  keep  a 
look  out  for  the  benefit  of  the  house- 
hold. Ministers  of  the  Word  are  watch- 
men for  God's  church.  Eze.  33:  35. 
35.  Yet  all  were  to  watch,  and  not  the 
porter  alone.  Though  it  is  made  the 
minister's  duty  to  watch  for  souls,  as 
having  to  give  account,  each  man  is  as 
much  commanded  to  watch  for  himself. 
\At  even.  Luke  refers  to  three  watch- 
es, according  to  the  division  of  time 
among  the  Jews.  Mark  here  remark- 
ably adopts  the  Roman  enumeration, 
such  as  would  be  employed  by  Roman 
soldiers.  This  is  used  as  an  argument 
for  Mark's  Roman  origin.  See  Intro- 
duction, "Author."  Da  Costa  finds  in 
this,  some  reason  for  thinking  that 
Mark  had  a  military  training. 


90 


MARK. 


[A.  D.  31 


CHAPTER  XIV. 

T  A  FTER  two  days 
_Q_  was  tft  e  feast  of 
the  jassover,  and  of  unleavened 
bread  :  and  the  chief  priests  and 
the  scribes  sought  how  they  might 
take  him  by  craft,  and  put  him  to 
death. 

2  But  they  said,  Not  on  the  feast- 
day,  lest  there  be  an  uproar  of  the 
people. 

3  And  a  being  in  Bethany,  in  the 
house  of  Simon  the  leper,  as  he  sat 
at  meat,  there  came  a  woman  hav- 
ing an  alabaster-box  of  ointment 

a  Matt.  26.6.&C.    Lu.  7.37.    Jno.  12.1.&C. 


36,  Sleeping.  This  is  the  careless 
self  security  and  indolence  which  is  op- 
posed to  watching:  not  only  not  ivatch- 
ing,  but  sleeping! 

CHAPTER  XIV, 
$  131.  The    Rulers   conspire.     The 
Supper  at   Bethany — Judas, — Je- 
rusalem. Bethany. 

Fourth  day  of  the  week. 
Matt.  |        Mark.        l      Luke,      i        John. 

26. 1-16. 1 14. 1-11. 1 22. 1-6.  J 12.  2-8. 

1.  After  two  days.  This  was  Wednes- 
day, and  there  were  yet  two  days,  in 
part,  or  the  whole  of  Wednesday  and 
Thursday,  before  the  Passover.  John 
mentions  that  he  came  to  Bethany  six 
days  before  the  Passover,  but  does  not 
say  that  the  feast  was  made  at  once  on 
his  arrival.  From  Luke  19 :  29,  we 
learn  that  he  was  at  Bethany  on  his 
way  to  Jerusalem,  where  he  entered 
the  first  day  of  the  week.  And  there, 
i.  e.  at  Bethany,  where  Lazarus  lived, 
but  not  necessarily  in  his  house,  the 
feast  was  made.  ^  The  Passover  and. 
These  are  put  together,  because  the 
feast  of  unleavened  bread  began  at  the 
time  of  the  Passover  meal.  These  ob- 
servances were  distinct,  yet,  as  unfer- 
mented  or  unleavened  bread  was  to  be 
eaten  with  the  Passover  lamb,  the  or- 
dinances received  a  common  name,  as 
one  and  the  same. 

4.  Some.  John  gives  the  fuller  ac- 
count, and  brings  to  view  the  fact  that 


of  1  spikenard,  very  precious  j  and 
she  brake  the  box,  and  poured  it 
on  his  head. 

4  And  there  were  some  that  had 
indignation  within  themselves,  and 
said,  Why  was  this  waste  of  the 
ointment  made? 

5  For  it  might  have  been  sold  for 
more  than  three  hundred 2  pence, 
and  have  been  given  to  the  poor. 
And  they  murmured  against  her. 

6  And  Jesus  said,  Let  her  alone, 
why  trouble  ye  her?  she  hath 
wrought  a  good  work  on  me. 


For 


lor 


ye 


have  the 


poor 


i  mire  nard;  or,  liquid  narcl.      2  See  Matt.  18. 2 
6  De.  15.11, 


Judas  Iscariot  was  the  leader  in  this 
avaricious  opposition,  and  that  on  pre- 
tence of  caring  for  the  poor.  See  John 
12:4.  ^  Waste.  Literally,  perdition, 
Bengel  remarks,  "But  thou,  Judas,  art 
the  son  of  perdition  /" 

5.  Three  hundred  pence,  or  denarii  in 
Roman  money,  equal  to  about  forty 
dollars  of  ours.  See  notes  and  Fig. 
Matt.  26 :  8,  He  who  considered  the 
value  of  three  hundred  pence  as  wasted 
on  his  Lord,  was  ready,  soon  after,  to 
sell  him  for  thirty  pieces  of  silver, 
not  half  the  amount!  Judas  will 
show  himself  beforehand,  a  mean  heart- 
ed soul  in  the  face  of  Christian  charity. 

6.  The  expression  is  stronger  in  the 
original,  "a  noble  work." 

7.  This  verse,  with  the  preceding, 
though  addressed  to  more  than  one,  was 
meant  chiefly  for  Judas,  and  perhaps, 
referred  with  proper  reproach,  to  his 
office,  as  being  this,  of  giving  to  the 
poor.  Let  those  who  talk  much  about 
the  poor,  see  to  it  that  they  do  much, 
also.  And  this  they  can  do  always, 
whensoever  they  will.  And  if  any  are 
murmured  against,  or  reviled  for  noble 
acts  of  charity  to  the  poor,  for  gather- 
ing the  poor  under  the  gospel,  for  giv- 
ing to  their  temporal  or  spiritual  ele- 
vation, the  Master  will  vindicate  such, 
and  bless  them  with  his  favor,  which 
is  a  great  reward.  For  it  is  done  to 
him,  if  done  in  his  name.  Matt.  25:  40. 


A.  D.  33.] 


CHAP.  XIV. 


91 


you  always,  and  whensoever  ye 
will  ye  may  do  them  good :  but 
me  ye  have  not  always. 

8  She  hath  done  what  she  could  : 
she  is  come  aforehand  to  anoint 
my  body  to  the  burying. 

9  Verily  I  say  unto  you,  Where- 
soever this  gospel  shall  be  preached 
throughout  the  whole  world,  this 
also  that  she  hath  done  shall  be 
spoken  of,  for  a  memorial  of  her. 

10  Anda  Judas  Iscariot,  one  of 
the  twelve,  went  unto  the  chief 
priests,  to  betrayb  him  unto  them. 

11  And  when  they  heard  it,  they 

a  Matt.  26.14,&c.    Lu.  22.3,&c.    6  Jno.  13.2. 


We  may  anoint  his  head  and  feet,  by 
pouring  the  oil  of  gladness  upon  his 
suffering  members.  The  Church  is  his 
body,  on  earth.  Ep.  1 :  23. 

8.  What  she  could.  This  praise  is 
more  precious  than  the  ointment,  com- 
ing from  such  an  one  as  Christ.  It  is 
like  that  which  he  passed  upon  the  poor 
•widow.  "She  hath  cast  in  all  that  she 
had."  Blessed  are  they  of  whom  the 
Master  will  say,  They  have  done  what 
they  could !  But  how  different  is  the 
spirit  of  those  who,  instead  of  doing 
what  they  can,  are  always  complaining 
of  inability,  and  finding  fault  with  God. 
Have  they,  who  make  their  inability 
an  excuse  for  impenitence,  done  what 
they  could  ?  Have  they  sought  the  Sa- 
viour in  his  word,  in  his  ordinances,  at 
the  mercy  seat,  and  cheerfully  devoted 
themselves  to  do  what  they  can  in  his 
service  ?  How  loving  a  Master  would 
they  find,  and  how  ready  to  cheer  and 
welcome  them,  saying,  as  to  Mary, 
"They  have  done  what  they  could," 
and  pouring  his  blessing  on  their  souls. 
^[  To  anoint.  Literally,  to  myrrh,  or  to 
prepare  with  myrrh,  as  for  embalming, 
^  To  the  burying.  The  Jewish  custom 
was  to  wash  the  corpse  immediately 
after  death,  with  a  warm  infusion  of 
camomile  and  rose,  the  object  being  to 
restore  life  if  suspended,  and  to  make 
the  perfumes  enter  the  pores  more  ea- 
sily. Women  were  th*»  persons  former- 


were  glad,  and  promised  to  give 
himc  money.  And  he  sought 
how  he  might  conveniently  betray 
him. 

1 12  And  the  first 
day  of d  unleavened  bread,  when 
they  killed1  the  passover,  his  dis- 
ciples said  unto  him,  Where  wilt 
thou  that  we  go  and  prepare,  that 
thou  mayest  eat  the  passover? 

13  And  he  sendeth  forth  two  of 
his  disciples,  and  saith  unto  them, 
Goe  ye  into  the  city,  and  there 
shall  meet  you  a  man  bearing  a 
pitcher  of  water :  follow  him. 

c  1  Ki.  21.20.  Pr.  1.10-16.  c?  Ex.  12.8,&c.  1  or  saa- 
riflced.    e  ch.  11.2,3.    He.  4.13. 

ly  employed  in  that  office.  The  two 
Marys  went  to  the  sepulchre  with  spi- 
ces, ch.  16:1.  This  may  have  been 
only  a  way  in  which  our  Lord  would 
remind  them  of  his  approaching  death, 
without  meaning  to  say  that  she  came 
with  this  view,  only,  that  it  should 
serve  such  a  purpose.  Yet  as  our  Lord 
had  often  announced  his  death  as  near, 
she  may  have  had  a  firm  persuasion  of 
this, 

9.  This  may  be  regarded  as  a  dis- 
tinct prophetic  intimation  of  the  uni- 
versal circulation  of  the  Gospel  narra- 
tives by  means  of  the  written  word.  In 
this  way  it  is  every  where  published, 
far  as  the  Gospel  is  preached ;  and  in 
this  way,  alone,  could  this  be  strictly 
fulfilled. 

$  132.    Preparation  for  the  Pass- 
over.— Jerusalem,  Bethany. 

Fifth  day  of  the  week. 
Matt.         I        Mark.         I      Luke.        |    John. 

26.  17-19. 1 14.  12-16.  ,22.  7-13., 

12.  See  note  on  v.  1.  For  harmon- 
izing this  with  John's  more  scattered 
remarks  about  the  paschal  feast,  see 
notes  on  Matt.  26  :  19.  All  difficulty 
is  cleared  away  by  observing  that  John, 
(who  does  not  detail  the  ceremonies  of 
the  Paschal  meal,  nor  give  any  account 
of  the  Passover  or  Lord's  Supper,  as 
the  rest  had  done,)  uses  the  term  Pass- 
over to  signify  the  Paschal  feast  as  a 
whole,  and  not  the  Paschal  meal.     The 


92 


MARK. 


[A.  D.  83. 


14  And  wheresoever  he  shall  go 
in,  say  ye  to  the  good  man  of  the 
house,  The  Master a  saith,  Where 
is  the  guest-chamber,  where  I  shall 
eatb  the  passover  with  my  disci- 
ples? 

15  And  he  will  shew  you  a  large 
upper  room,  furnished  and  prepa- 
red :  there  make  ready  for  us. 

16  And  his  disciples  went  forth, 
and  came  into  the  city,  and  found  c 
as  he  had  said  unto  them:  and  they 
made  ready  the  passover. 

T 17  And  in  the  even- 
ing he  cometh  with  the  twelve. 

^f  18  And  as  they  sat 
and  did  eat,  Jesus  said,  Verily  I 
say  unto  you,  One  of  you  which 
eatethd  with  me  shall  betray  me. 

a  Jno.  11.28.    13.13.    b  Re.  3.20.    c  Jno.  16.4. 
d  Ps.  41.9.    55.13,14. 


feast  lasted  from  the  14th  to  the  21st 
of  Abib  or  Nisan. 

PART  VIII. 

The  Fourth  Passover.      The  cir- 
cumstances, &c.  until  the  end  of 
the  Jewish  Sabbath. 
Time,  two  days, 
g  133.  The  Passover  Meal.    Conten- 
tion among  the  twelve. — Jerusalem. 

Evening,  introducing  the  sixth  day  of  the  week. 
Matt.     I     Mark.    I  Luke.  |  John. 

26.  20. 1 14. 17.J22. 14-18,  24-30. | 

This  section  is  given  more  at  length 
in  Luke's  narrative.  See  notes.  After 
this  we  have  in  John,  an  account  of  the 
washing  of  the  disciples'  feet  by  our 
Lord.  Ch.  16  :  1. 

17.  In  the  evening.  "When  the  hour 
was  come,"  appointed  by  the  law.  Lu. 
22  :  14.  That  was  at  evening,  between 
the  14th  and  15th  of  the  month — the 
common  point  of  both  days  and  about 
sunset. 

\  135.  Jesus  points  out  the  traitor. 
Judas  withdraws. 

Matt.        I       Mark.       I       Luke.       I        John. 

26. 21-25|14. 18-21|22.21-23|13.  21-35 

18.  The  company  consisted  of  our 


19  And  they  began  to  be  sorrow- 
ful, and  to  say  unto  him  one  by 
one,  Is  it  I  ?  and  another  said,  Is 
it  I? 

20  And  he  answered  and  said 
unto  them,  It  is  one  of  the  twelve, 
that  dippeth  with  me  in  the  dish. 

21  The  Son  of  man  indeed  go- 
eth,  as  it  is  written  of  him :  but 
woe  to  that  man  by  whom  the  Son 
of  man  is  betrayed !  good  e  were  it 
for  that  man  if  he  had  never  been 
born. 

T22  And f  as  they 
did  eat,  Jesus  took  bread,  and 
blessed,  and  brake  it,  and  gave  to 
them,  and  said,  Take,?  eat;  this  is 
my  body. 
23  And  he  took  the  cup;   and 

e  Matt.  18.6,7.     /Matt.  26.26,&c.    Lu.  22.19   1  Cor. 
11.23,&o.    g  Jno.  6.48-58. 


Lord  and  the  twelve.  The  usual  Pas- 
chal company  and  the  fewest  allowed, 
was  ten,  and  there  could  not  be  over 
twenty  present.  These  would  use  all 
the  lamb. 

20.  In  the  dish.  The  Figure  shows 
the  mode  of  eating.  See  Fig.  Matt.  23 : 
7. 


\  137.  The  Lord's  Supper. 

Evening,  introducing  the  sixth  day  of  the  week. 
Matt.  |         Mark.         I         Luke.         I  John. 

26.  26-29. 1 14.  22-25. 1 22. 19-20.  | 

22.  As  they  did  eat.  That  is,  while 
they  were  eating  the  ordinary  Paschal 
meal,  our  Lord  instituted  the  Sacra- 
mental Supper,  as  an  ordinance  for  the 
New  Testament  church,  to  take  the 
place  of  the  Passover.  See  Paul's  ac- 
count of  the  institution  of  the  Supper. 
1  Cor.  11:  23-25.  fl  This  is  my  body. 
All  who  are  familiar  with  the  Greek 


A.  D.  33.] 


CHAP.  XIV. 


93 


when  he  had  given  thanks,  he  gave 
it  to  them :  and  they  all  drank  of 
it. 

24  And  he  said  unto  them,  This 
•is  my  blood  of  the  new  testa- 
ment, which  is  shed  for  many. 

25  Verily  I  say  unto  you,  I  will 
drink  no  more  of  the  fruit  of  the 
vine,  until  that  day  that  I  drink 
it b  new  in  the  kingdom  of  God. 

If  26  And  when  they 
had  sung  an !  hymn,  they  went  out 
into  the  mount  of  Olives. 

T  27  And  Jesus  saith 
unto  them,  All  ye  shall  be  of- 
fended because  of  me  this  night; 
for  it  is  written,0  I  will  smite  the 

a  1  Cor.  10.16.  Jno.  6.53.  6  Joel  3.18.  Amos  9.13,14. 
1  or,  pealm.     c  Zeo.  13.7. 


will  observe  how  impossible  it  is  that 
these  words  should  mean  that  the  bread 
is  his  body.  The  pronoun  is  not  in  the 
same  gender  as  the  term  for  bread,  and 
hence  cannot  refer  to  that.  But  it  is 
in  the  neuter  gender,  meaning  "  this 
thing"  here  represented,  is  my  body. 

25.  New.  The  high  priest,  when  he 
came  out  from  the  Holy  of  Holies,  kept 
a  feast  of  joy  with  his  friends,  for  his 
coming  out  safe  was  a  mark  of  his  ac- 
ceptance. Else  he  would  have  perish- 
ed there.  At  that  feast  they  drank  neio 
wine.  Our  Lord  may  here  allude  to  this 
custom,  meaning  that  he  should  not 
sink  in  his  work,  in  the  great  offering 
which  he  should  make  as  our  Great 
High  Priest — and  then,  when  his  ac- 
ceptance was  shown  by  the  acceptance 
and  in-gathering  of  all  his  people,  he 
would  feast  with  them  together  in  his 
Father's  kingdom.  See  Showers,  Sac. 
Dis.  old  book. 

26.  See  Harmony,  §142. 

§136.  Jesus  foretells  the  fall  of 
Peter,  and  the  dispersion  of  the 
Twelve. — Jerusalem. 

Evening,  introducing  the  sixth  day  of  the  week. 
Matt.        I        Mark.       I        Luke.       I       John. 

26.  31-35|14.  27-31|22. 31-38J13. 36-38 

27.  According  to  our  Harmony,  Ju- 


Shepherd,  and  the  sheep  shall  be 
scattered. 

28  But  d  after  that  I  am  risen,  I 
will  go  before  you  into  Galilee. 

29  Bute  Peter  said  unto  him, 
Although  all  shall  be  offended, 
yet  will  not  I. 

30  And  Jesus  saith  unto  him, 
Verily  I  say  unto  thee,  That  this 
day,  even  in  this  night,  before  the 
cock  crow  twice,  thou  shalt  deny 
me  thrice. 

31  But  he  spake  the  mor  vehe- 
mently, If  I  should  die  with  thee, 
I  will  not  deny  thee  in  any  wise. 
Likewise  also  said  they  all. 

132   And  '  they 

d  ch.  16.7.  e  Matt.  26.33,34.  Lu.  22.33,34.  Jno.  13.37, 
38.    /Matt.  26.36,&c.  Lu.  22.39,&c.  Jno.  18.1, &c. 


das  has  now  gone  out,  and  this  is  ad- 
dressed in  earnestness  to  the  rest. 

28.  This  is,  perhaps,  the  substance 
of  Zechariah's  last  clause  in  the  pro- 
phecy, (ch.  13:  7,)  quoted  above,  viz: 
"I  will  turn  my  hand  (with  care)  upon 
the  little  ones."  His  promise  is  to  go 
before  them,  (like  a  shepherd — the  good 
shepherd,  see  John  10 :  4,)  into  Galilee, 
whither  they  would  naturally  return. 
See  Matt.  28 :  7,  10 :  16. 

29.  To  this  self-confident  boast,  our 
Lord  refers,  when,  after  the  repentance 
of  Peter,  and  after  his  own  resurrec- 
tion, he  asks  him  thrice,  as  often  as  he 
had  denied  him,  "  Lovest  thou  me  more 
than  these?"  John  21 :  15,  &c. 

30.  Crow  twice.  The  other  Evangel- 
ists only  speak  generally  "before  the 
cock  crows."  But  it  is  well  know- 
that  there  was  a  watch  of  the  night, 
called  the  "cock-crowing,"  which  wa.. 
very  early  in  the  morning,  before  day, 
at  about  three  o'clock.  Yet  there  was 
also  a  cock-crowing  at  midnight,  which, 
however,  few  would  commonly  hear, 
but  which  is  here  included  e*pressly. 
When  only  the  cock-crowing  is  spoken 
of,  that  at,  or  about  3  o'clock,  A.  M.  is 
meant.  It  must  be  remembered  that 
the  Jewish  day  commenced  with  the 
evening.     Peter  stands  here  as  a  rep- 


2)4 


MARK. 


[A.  D.  33. 


came  to  a  p*ace  which  was  named 
G-ethsemane;  and  he  saith  to  his 
disciples,  Sit  ye  here,  while  I  shall 
pray.  \ 

33  And  he  taketh  with  him  Pe- 
ter and  James  and  John,  and  be- 
gan to  be  sore  amazed,  and  to  be 
very  heavy; 

34  And  saith  unto  them,  My  • 
soul  is  exceeding  sorrowful  unto 
death  :  tarry  ye  here,  and  watch. 

35  And  he  went  forward  a  little, 
and  fell  on  the  ground,  and  prayed 
b  that,  if  it  were  possible,  the  hour 
might  pass  from  him. 

aJno.  12.27.     6  He.  5.7. 


resentative  of  all  disciples  who  deny 
or  forget  Christ — and  the  watchful  bird 
that  cries  in  the  night  is  that  warning 
voice  which  speaketh  once,  yea,  twice, 
to  call  them  to  repentance.  Rom.  13 : 
11,  12.— Alford. 

$  142.  The  Agony  in  Gethsemane. — 
Mount  of  Olives. 

Evening,  introducing  the  sixth  day  of  the  week. 
Matt.  I  Mark.  I        Luke.       IJohn. 

26.30,36-46|14.26,32-42|22.39-46| 

32.  Gethsemane.  This  place,  so  na- 
med, lies  along  the  path  that  ascends 
the  Mount  of  Olives,  just  beyond  the 
small  foot  bridge  that  crosses  the  brook 
Kedron.  We  found  it  walled  in  by  a 
high  and  heavy  stone  wall,  poorly  stuc- 
coed, which  had  been  built  in  1849  by  the 
Latin  monks.  We  were  allowed  to  en- 
ter by  a  narrow  gateway,  as  workmen 
were  engaged  in  the  enclosure  at  some 
stone  work  around  a  well  in  the  N.  W. 
corner.  The  ground  was  stripped  of 
every  natural  appearance,  the  sod  was 
entirely  removed,  nothing  remaining 
to  designate  it  but  the  eight  old  olive 
trees.  The  ground  had  been  freshly 
dug  up,  and  rose  bushes  set  out,  one 
of  which  bore  a  solitary  rose.  I  asked 
a  monk  for  what  purpose  this  was  done. 
He  replied,  "for  the  Mother  of  God." 
This  rose  was  for  the  altar  of  the  chapel 
of  the  Virgin,  near  at  hand.  Every 
thing  is  made   to   minister  to   their 


36  And  he  said, c  Abba,  Father, 
all  things  are  possible  unto  thee; 
take  away  this  cup  from  me ;  nev- 
ertheless d  not  what  I  will,  but 
what  thou  wilt. 

37  And  he  cometh,  and  findeth 
them  sleeping,  and  saith  unto  Pe- 
ter, Simon,  sleepest  thou  ?  couldest 
not  thou  watch  one  hour? 

38  Watch  ye,  and  pray,  lest  ye 
enter  into  temptation :  The  d  spirit 
truly  is  ready,  but  the  flesh  is  weak. 

39.  And  again  he  went  away,  and 

prayed  and  spake  the  same  words. 

40  And  when    he  returned,  he 

c  Eo.  8.15.  Ga.  4.6.    d  Ps.  40.8.  Jno.  4.34.  5.30.  6.38,39. 
18.11.  Ph.  2.8.      e  Eo.  7.18-25.  Ga.  5.17. 


Romish  superstitions.  Even  the  twigs 
from  the  olive  trees  they  are  accustomed 
to  sell  to  pilgrims.  We  found  the  gar- 
den wall,  on  measurement,  to  be  168  feet 
on  the  N.  side,  and  180  feet  on  the  W. 
side,  and  12  feet  high.  The  olive  trees 
are  gnarled  and  irregular,  bearing  ev- 
ery appearance  of  great  antiquity.  One 
of  the  trunks  we  found  to  be  23  feet  in 
the  midst,  and  36  feet  at  the  base.  ^  Sit 
ye  here,  &c.     So  Abraham,  Gen.  22 :  5. 

33.  Peter,  James  and  John.  These 
were  the  three  favored  disciples  of  the 
chosen  twelve.  Their  very  different 
characters  show  a  kind  of  type  of  the 
varieties  in  the  church,  which  are  con- 
sistent with  its  essential  unity :  not  all 
Johns,  nor  all  Peters,  but  all  Christ- 
ians, so  far  as  they  follow  Christ.  \\  Be- 
gan. As  never  before. 

34,  35.  Gethsemane  lies  at  the  foot 
of  the  Mount  of  Olives,  very  gradually 
sloping  from  the  brook  Kedron.  Here, 
says  Stier,  our  Lord  unites  as  Priest 
and  victim  the  faith  of  Abraham  and 
the  patience  of  Isaac.  ^A  little.  In 
that  retired  spot,  in  the  deep  ravine, 
are  these  four  persons,  and  one  in  deep- 
est agony,  under  cover  of  the  evening. 

36.  Not  what  I  mil.  Here  is  the  aw- 
ful struggle  and  submission  of  his  hu- 
man will,  that  will  which,  in  his  peo- 
ple, is  often  so  resisting  and  obdurate. 
Oh  for  a  part  in  this  perfect  obedience, 
and  be  it  the  pattern  also  of  our  own. 


A.  D.  33.] 


CHAP.  XIV. 


95 


found  them  asleep  again  (for  their 
eyes  were  heavy,)  neither  wist 
they  what  to  answer  him. 
41  And  he  cometh  the  third  time, 
and  saith  unto  them,  Sleep  on  now, 
and  take  your  rest :  it  is  enough, 
the a  hour  is  come :  behold,  the 
Son  of  man  is  betrayed  into  the 
hands  of  sinners. 


$142.  The  Agony  in  Gethsemane. — 
Mount  of  Olives. 

Evening,  introducing  the  sixth  day  of  the  week. 
Matt.  I  Mark.  I      Luke.       I  John. 

26.30,36-46|l4.26,32-42|22.39-46| 

37.  Simon.  Our  Lord  calls  him  Si- 
mon, says  Stier,  "for  here  he  was  no 
Peter,"  no  rock.  The  Scripture  surely 
never  meant  to  be  understood  that  the 
Church  was  built  upon  this  man,  who 
so  often  showed  himself  to  be  no  rock, 
and  above  all,  not  the  rock  on  which 
the  Church  should  stand,  and  resist  the 
powers  of  Hell. 

38.  The  spirit.  Here  he  explains  how 
this  shrinking  was  due  to  his  human 
nature. 

41.  The  third  time.  After  he  had 
made  a  third  prayer.  See  Matt.  26: 44, 
in  the  same  words.  ^Sinners.  The  con- 
tact with  sin  was  the  great  agony,  as 
our  Lord  bore  the  load  of  sin. 
g  143.    Jesus    betrayed    and    made 

Prisoner. — Mount  of  Olives. 

Evening,  introducing  the  sixth  day  of  the  week. 
Matt.  Mark.        I        Luke.        I       John. 

2G.47-56. 1 14.43-52.  |22.47-53. 1 18.2-12. 
43.  A  great  multitude.  These  were 
"Captains  of  the  temple,"  (Luke  22: 
52,)  and  a  detachment  of  the  Roman 
cohort,  which  was  stationed  in  the  tow- 
er of  Antonia,  during  the  feast,  in  case 
of  tumult,  (John  18:  3,)  besides  ser- 
vants of  the  High  Priest.  Luke  22:  51. 
John  describes  them  as  having  lanterns 
and  torches  and  weapons.  The  figure 
here  given  shows  the  kind  of  hand  lan- 
terns carried  in  the  East.  Commonly, 
persons  are  not  allowed  to  go  through 
the  streets  at  night  without  lanterns. 
The  torches  were  usually  of  pitch,  or 
wax  or  resinous  wood.     The  lanterns 


42  Kise  up,  let  us  go;  lo,  he  that 
betrayeth  me  is  at  hand. 

If  43  And  b  immediate- 
ly, while  he  yet  spake,  cometh  Ju- 
das, one  of  the  twelve,  and  with 
him  a  great  multitude  c  with 
swords  and  staves,  from  the  chief 
priests d  and  the  scribes  and  the 
elders. 

6  Matt.  26.47.   Lu.  22.47, *c.   Jno.l8.3,&c.     c  Ps.  3.1,2. 
d  Ps.  2.2. 


now  made  are  various.  Some  we  used 
like  the  left  hand  figure  below,  of  thin 


white  muslin  on  a  wire  frame,  whicl? 
can  be  stretched  out,  or  pressed  into  a 
small  compass.  Oil,  wax,  or  pitch  can 
be  burnt  in  them. 

44.  A  token — avaanfiov.  The  tern? 
here  is  quite  different  from  that  va 
Matthew  rendered  "sign."  It  is  a 
military  sign,  a  watchword  used  to  dis- 
tinguish friends  from  enemies  in  war. 
Wetstein's  Annotations. 

44-50.  See  notes  on  Matt.  26 :  49- 
56. 

61.  A  certain  young  man.    Townson, 


96 


MARK. 


[A.  D.  33. 


44  And  he  that  betrayed  him 
had  given  them  a  token,  saying, 
Whomsoever  I  shall  kiss, a  that 
same  is  he :  take  him,  and  lead 
him  away  safely. 

45  And  as  soon  as  he  was  come, 
he  goeth  straightway  to  him,  and 
saith,  Master, b  Master;  and  kiss- 
ed him. 

46  And  they  laid  their  hands  on 
him,  and  took  him. 

47  And  one  of  them  that  stood 
by  drew  a  sword,  and  smote  a  ser- 
vant of  the  high  priest,  and  cnt 
off  his  ear. 

48  And  Jesus  answered  and  said 
unto  them,  Are  ye  come  out,  as 
against  a  thief,  with  swords  and 
with  staves  to  take  me  ? 

49  I  was  daily  with  you  in  the 
temple,  teaching,  and  ye  took  me 
not :  but  the  scriptures0  must  be 
fulfilled. 

50  Andd  they  all  forsook  him 
and  fled. 

51  And  there  followed  him  a  cer- 
tain young  man,  having  a  linen 

a2Sa.  20.9.  Ps.  55.21.  Pr.  27.6.  o  Lu.  6.46.  c  Pa.  22. 
Isa.  53.  Lu.  24.44.    d  Ps.  88.8.  Isa.  63.3.  ver.  27. 

Davidson  and  others,  suppose  this  to 
have  been  Mark  himself,  as  there  seems 
to  be  no  other  reason  for  this  incident 
being  here  introduced  into  the  narra- 
tive; and  in  such  case,  the  withholding 
of  the  name  would  seem  to  be  out  of 
modesty  and  humility,  as  with  the 
Evangelist  John.  If  the  young  man 
was  indeed  the  Evangelist  Mark,  an 
eye-witness  of  what  he  here  relates, 
and  himself  in  danger  with  the  Sav- 
iour from  having  been  mistaken  for  a 
disciple,  afterwards  converted  to  Christ 
and  finally  this  writer  himself — we  see 
every  reason  for  its  being  introduced 
here,  but  not  otherwise.  This,  also, 
would  explain  its  being  narrated  by 
Mark  only.  And  the  manner  of  speak- 
ing— "a  certain  young  man" — is  like 
that  of  John,  'that  other  disciple.' 


cloth  cast  about  his  naked  body ; 
and  the  young  men  laid  hold  on 
him: 

52  And  he  left e  the  linen  cloth, 
and  fled  from  them  naked. 

If  53  And  f  they  led 
Jesus  away  to  the  high  priest :  and 
with  him  were  assembled  all  the 
chief  priests  and  the  elders  and 
the  scribes. 

54  And  Peter  followed  him  afar 
off,  even  into  the  palace  of  the 
high  priest :  and  he  sat  with  the 
servants,  and  warmed  himself  at 
the  fire. 

55  And  the  chief 
priests  and  all  the  council  sought 
for  witness  against  Jesus  to  put 
him  to  death;  and  found  none. 

56  For  s  many  bare  false  witness 
against  him,  but  their  witness 
agreed  not  together. 

57  And  there  arose  certain,  and 
bare  false  witness  against  him, 
saying, 

58  We  heard  him  say,  I  will h 
destroy  this  temple  that  is  made 

e  ch.  13.6.  /Matt.  26.57,&c.  Lu.  22.54.Stc.  Jno.  la. 
13,ftc.    gPs.  35.11.     7ich.  15.29.  Jno.  2.19. 


\  $  144  &  145.  Jesus  before  Caiaph- 
as.  He  declares  himself  to  be 
the  Christ.  Peter's  denials. — 
Jerusalem. 

Midnight  and  dawn,  introducing  the  sixth  day  of 
the  week. 

Matt.       I       Mark.       I       Luke.       I      John. 

26.  57-75)14.  53-72*22.  54-71-18. 13-27 

53.  To  the  High  Priest.  This  was  in 
the  house  of  Caiaphas.  John  tells  us 
that  he  first  questioned  our  Lord.  Then 
he  retired,  leaving  Christ  alone  with  the 
officers,  who  took  the  opportunity  to 
strike  and  insult  him.  Some  think  that 
our  Lord  was,  after  that,  summoned  to 
appear  before  the  Council,  who  had  met 
in  another  room,  and  that,  as  he  was 
led  thither,  he  passed  by  the  placa 
where  Peter  was,  and  looked  on  him. 
See  Luke,  22:61. 


A.  D.  33.] 


CHAP.  XIV. 


97 


with  hands,  and  within  three  days 
I  will  build  another  made  with- 
out hands. 

59  But  neither  so  did  their  wit- 
ness agree  together. 

60  And  the  high  priest  stood  up 
in  the  midst,  and  asked  Jesus, 
saying,  Answerest  thou  nothing  ? 
What  is  it  which  these  witness 
against  thee  ?  a 


56.  Agreed  not.  Were  not  correspond- 
ing or  consistent  with  each  other.  Matt. 
has  it,  "though  many  false  witnesses 
came,  yet  found  they  none."  That  is, 
they  found  none  suitable  and  available 
for  their  purpose,  because  of  their  con- 
flicting evidence.  So  it  is  found  that 
falsehood  contradicts  itself,  and  so  it  is 
also  found  true,  "Be  sure  your  sins  will 
find  you  out." 

57.  Certain.  Matthew  says  there  were 
two.  Buxtorf,  a  Jewish  scholar,  in  his 
Talmudic  Lexicon,  cites  the  following 
Rabbinical  testimony,  admitting  the  | 
subornation  of  false  witnesses  against 
Christ,  for  his  crucifixion,  and  vindi- 
cating it  by  law.  "Against  none  of 
those  guilty  of  death  by  the  law  are 
snares  to  be  laid,  except  against  one 
who  has  endeavored  to  pervert  another 
to  idolatry  and  strange  worship.  And 
then  it  is  done  thus:  They  light  a  can- 
dle in  an  inner  room,  and  place  the  wit- 
ness in  an  outer,  so  that  they  may  see 
him  and  hear  his  voice,  withou^  his 
seeing  them.  And  so  they  did  to  the 
son  of  Satda  (Mary).  They  placed  men 
privately  in  the  next  room,  to  witness 
against  him  in  Jud  (Jud  or  Judea), 
and  hanged  him  upon  the  cross,  on  the 
evening  of  the  Passover." — Hates'  An- 
alysis of  Chronology,  V.  III.  page  209. 
So  the  Romanists  argue  that  falsehood, 
perjur}'-  and  murder  are  allowable,  in 
serving  the  Romish  Church!  "What 
better  evidence  can  there  be  of  their 
apostacy? 

58.  The  false  witness  here  consisted 
in  their  knowingly  giving  a  false  sense 
to  his  words.  Matt.  (ch.  26:  61,)  has 
it  in  different  terms,  and  perhaps  their 


61  But  b  he  held  his  peace,  and 
answered  nothing.  Again  the 
high  priest  asked  him,  and  said 
unto  him,  Art  thou  the  Christ, 
the  Son  of  the  Blessed  ? 

62  And  Jesus  said,  lam:  c  and 
ye  shall  see  the  Son  of  man  sit- 
ting on  the  right  hand  of  power, 
and  coming  in  the  clouds  of 
heaven. 


6Ps.  39.9.  Isa.  53.7.   IPe.  2.23. 
30.  26.64.  Lu.  22.69.  Re.  1.7. 


Da.  7.13.  Matt.  24. 


9 


language  also  differed  in  this  way.  At 
any  rate,  the  difference  makes  a  great 
change  in  the  sense — as  it  makes  him 
an  enemy  of  the  temple. 

59.  In  this  testimony  they  were  not 
consistent  with  each  other,  and  so,  in 
these  repeated  attempts,  they  denied 
themselves,  and  showed  their  malicious 
purpose.  He  had  only  used  the  terms 
in  their  highest  sense.  The  Temple 
was  the  sanctuary  for  the  dwelling  of 
God  among  men.  But  now  his  body 
was  the  true  sanctuary,  and  he  was 
Immanuel,  God  with  us.  In  that  say- 
ing, therefore,  he  spoke  of  the  real 
temple,  his  own  body,  which  was  then 
before  them,  and  which  was  "this  tem- 
ple," in  distinction  from  that  other 
temple  on  Moriah.  He  needed  not  to 
indicate  this  by  a  gesture,  as  some  sup- 
pose. 

60.  The  High  Priest  complained  of 
his  silence.  He  wished  further  evi- 
dence which  would  justify  his  condem- 
nation before  the  people.  He  had 
thought  there  would  have  been  some 
denial,  or  attempt  to  explain.  John 
declares  the  saying  of  Christ  to  be 
true  ;  only  that  he  spake  of  the  tem- 
ple of  his  body.  John  2 :  19-22. 

61.  Our  Lord  was  silent,  because  he 
did  not  feel  compelled  to  answer  these 
malicious  charges.  Besides,  he  would 
not  now  explain  these  mysterious 
words  that  were  so  full  of  meaning. 
The  events,  so  near,  would  soon  make 
them  clear.  ^  The  Blessed.  This  was 
a  name  familiar  to  the  Jews  in  their 
worship  as  applying  to  Jehovah. 

62.  Our  Lord  would  answer  no  fur- 
ther than  to  declare  himself  the  Judge 


98 


MARK. 


[A.  D.  33. 


63  Then  the  high  priest  rent a  his 
clothes,  and  saith,  What  need  we 
any  further  witnesses  ? 

64  Ye  have  heard  the  blasphemy : 
what  think  ye?  And  they  all 
condemned  him  to  be  guilty  of 
death. 

65  And  some  began  to  spit  b  on 
him  and  to  cover  his  face,  and  to 
buffet  him,  and  to  say  unto  him, 
Prophesy :  and  the  servants  did 
strike  him  with  the  palms  of  their 
hands. 

66  Ande  as  Peter 
was  beneath  in  the  palace,  there 

a  Isa.  37.1.  6  Isa.  50.6.  ch.  15.19.  c  Matt.  26.69.&C. 
Lu.  r2.55,&c.  Jno.  18.16.&C. 


who  would  vindicate  his  claims,  and 
would  hold  all  to  account.  Besides, 
Christ  began  to  be  glorified,  already 
from  the  time  of  his  betrayal.  John 
13:  31.  His  'coming,'  which  all 
should  see,  would  give  the  most  fear- 
ful and  conclusive  proof,  of  his  being 
the  Christ,  the  Son  of  God.  He  should 
come,  not  as  now  in  weakness,  but  on 
the  right  hand  of  power — 'sitting' — 
as  they  sat — to  judge. 

63-4.  "The  council  having  judged 
that  Jesus,  the  Son  of  Joseph,  born  at 
Bethlehem,  had  profaned  the  name  of 
God  by  usurping  it  to  himself,  a  mere 
citizen,  applied  to  him  the  law  of 
blasphemy  and  the  law  in  Deut.  13 : 
and  18 :  20,  according  to  which,  every 
prophet,  even  he  who  works  miracles, 
must  be  punished  when  he  speaks  of  a 
God  unknown  to  the  Jews  and  their 
fathers."  Greenleaf's  Testimony.  ^Rent 
his  clothes.  This  was  judicially  and 
solemnly  done  by  the  members  of  the 
Sanhedrim,  rising  from  their  seats, 
when  the  crime  was  testified  to.  Only 
one  witness  was  permitted  to  repeat 
the  words — the  others  simply  stating 
that  they  heard  the  same  which  he 
had  related.  Mishna,  Part  4.  Tract 
de  Syned,  ch.  7:  #5.  See  2  Kings, 
18:  37.  See  Matt.  27  :  26,  note.  ^Con- 
demned him.  This  was  their  eager 
haste,   and   as    it    was    against    law 


cometh  one  of  the  maids  of  the 
high  priest. 

67  And  when  she  saw  Peter 
warming  himself,  she  looked  upon 
him,  and  said,  Aad  thou  also  wast 
with  Jesus  of  Nazareth. 

68  But  he  denied,  d  saying,  I 
know  not,  neither  understand  I 
what  thou  sayest.  And  he  went 
out  into  the  porch ;  and  the  cock 
crew. 

69  And  a  maid  saw  him  again 
and  began  to  say  to  them  that 
stood  by,  This  is  one  of  them. 

70  And  he  denied  it  again.    And 

d2Ti.  2.12,13. 


for  the  Sanhedrim  to  pass  sentence 
thus,  in  the  night,  they  may  have  con- 
firmed their  acts  in  the  morning.  We 
read  that  they  at  least  counselled  fur- 
ther in  the  morning  (ch.  15 :  1.  Matt, 
27:  1.  Luke  22:  66-71)  to  cany  out 
their  plan,  by  leading  him  to  Pilate, 
who  alone  had  power  to  put  him  to 
death. 

65.  Luke  tells  us  that  these  indig- 
nities were  done  not  by  the  council, 
but  by  '  the  men  who  held  Jesus,'  (Luke 
22:  63)  and  here  it  is  added,  '  the  ser- 
vants did  strike  him,'  &c.  The  rend- 
ing of  the  High  Priest's  garment  so 
openly  proclaimed  the  charge  of  blas- 
phemy, that  it  was  calculated  to  affect 
the  beholders  also  who  were  outside 
the  judgment  hall,  and  so  to  turn  the 
tide  of  popular  indignation  against  him. 
^Prophesy.  .  Luke's  account  throws 
light  upon  this ;  for  he  tells  us  that,  it 
was  when  they  had  blindfolded  him, 
they  so  cried. 

66.  This  verse  connects  with  v.  54, 
and  continues  the  narrative  in  regard 
to  Peter — which  see.  Matthew  and 
Mark  have  related  first  in  order,  the 
trial  before  Caiaphas :  though  Peter's 
denials  were  going  on  in  another  spot 
(the  lower  hall,  beneath.)  See  'Syn- 
opsis of  the  Harmony'  and  notes  on 
Matthew  and  Luke.  ^In  the  palace. 
The  word  is  the  same  which  in  Luke 


A.  D.  33.] 


CHAP.  XV. 


99 


a  little  after,  they  that  stood  by 
said  again  to  Peter,  Surely  thou 
art  one  of  them ;  for  thou  art  a 
Galilean,  a  and  thy  speech  agreeth 
thereto. 

71  But  he  began  to  curse  and  to 
swear,  saying,  I  know  not  this 
man  of  whom  ye  speak. 

72  And  the  second  time  the  cock 
crew.  And  Peter  called  to  mind 
the  word  that  Jesus  said  unto 
him,  Before  the  cock  crow  twice 
thou  shalt  deny  me  thrice.  And 
when  x  he  thought  thereon  he 
wept.  b 

CHAPTER  XV. 

If  A  ND    straight- 

Jx  way   in   the 

morning  the  chief  priests  held  a 

consultation*  with  the  elders  and 

a  Acts  2.7.  1  or,  he  wept  abundantly :  or,  he  began  to 
weep.  6  2  Cor.  7.10.  c  Ps.  2.2.  Matt.  27.1, &c.  Lu.  23. 
l,&c.  Jno.  18.28,&c.  Acts  3.13.  4.26. 


is  translated  the  hall — meaning  the 
open  court — yet  beneath  the  raised 
platform  of  the  room  where  the  coun- 
cil sat.  How  Peter  came  within  the 
enclosure  is  narrated  by  John,  ch.  18 : 
1G. 

72.  The  cock  crew.  This  shows  to 
us  the  time.  The  cock-crowing  was 
the  third  watch  of  the  night — between 
midnight  and  the  third  hour,  or  day- 
break. Matthew  and  Mark  relate  the 
trial  before  the  denials  of  Peter;  though 
they  were  going  on,  more  or  less,  at 
the  same  time — the  trial  continuing 
afterward.  Some  suppose  that  after 
Christ  was  brought  to  the  High  Priest's 
palace,  Caiaphas  sent  out  to  summon 
the  Sanhedrim  to  an  early  meeting, 
and  that,  supposing  they  were  in  bed, 
some  time  would  be  necessary  for  them 
to  assemble.  But  was  not  the  excite- 
ment such — especially  of  these  chief 
priests,  elders  and  scribes,  who  formed 
that  chief  council  of  the  Jews — and 
were  they  not  so  waiting  upon  Judas' 
plot  of  betrayal,  as  to  be  most  likely 
all  awake,  and  ready  to  assemble  in- 
stantly and  even  tumultuously  ? 


scribes  and  the  whole  council,  and 
bound  Jesus,  and  carried  him 
away,  and  delivered  him  to  Pilate. 

2  And  Pilate  asked  him,  Art  thou 
the  King  of  the  Jews  ?  And  he, 
answering,  said  unto  him,  Thou 
sayest  it. 

3  And  the  chief  priests  accused 
him  of  many  things ;  but  he  an- 
swered nothing. 

4  And  Pilate  asked  him  again, 
saying,  Answerest  thou  nothing  ? 
behold  how  many  things  they  wit- 
ness against  thee. 

5  But d  Jesus  answered  nothing ; 
so  that  Pilate  marvelled. 

If  6  Now  e  at  that 
feast  he  released  unto  them  one 
prisoner,  whomsoever  they  de- 
sired. 


d  Isa.  53.7.  Jno.  19.! 


e  Matt.  27.15.  Lu.  23.17.  Jno. 
18.39. 


CHAPTER  XV. 

\  146.    The    Sanhedrim   lead  Jesus 
away  to  Pilate. — Jerusalem. 

Sixth  day  of  the  week. 
Matt.  I    Mark.     I     Luke.     I        John. 

27.1,2,11-14.  |l5.1-5.|23,l-5.|  18.28-38. 

1.  A  consultation.  The  object  of 
this  was,  as  Matthew  informs  us,  to 
devise  means  for  putting  Jesus  to 
death,  as  they  had  determined.  Matt. 
27:  1.  They  planned  now  to  take  him 
before  Pilate,  as  they  had  not  the  power 
to  execute  sentence  of  death. 

2.  And  Pilate  asked  him.  Pilate  had 
already  gone  out  to  the  people  who 
were  oujfiide  the  judgment  hall,  and 
inquired  what  accusation  they  brought 
against  him.  John  18 :  29.  The  ques- 
tion, therefore,  which  he  here  asks  of 
Jesus,  shows  us  that  this  was  the  sub- 
stance of  the  charge  which  was  brought 
against  him,  viz.  that  he  said  he  was 
the  Christ,  a  King.  ^[  Thou  sayest  it. 
See  Matt.  26:  64.  This  is  still  the 
reply  in  Syria,  where  one  means  to  say 
to  a  challenge,  It  is  true,  and  y3t  does 
not  intend  to   answer  directly,     The 


100 


MARK. 


[A.  D.  33. 


7  And  there  was  one  named  Ba- 
rabbas, which  lay  bound  with  them 
that  had  made  insurrection  with 
him,  who  had  committed  murder 
in  the  insurrection. 

8  And  the  multitude,  crying 
aloud,  began  to  desire  him  to  do 
as  he  had  ever  done  unto  them. 

9  But  Pilate  answered  them,  say- 
ing, Will  ye  that  I  release  unto 
you  the  King  of  the  Jews  ? 

10  (For  he  knew  that  the  chief 
priests  had  delivered  him  for 
envy,a) 

a  Pr.  27.4.  Ec.  4.4.  Acts  13.45.  Tit.  3.3. 


sense  is,  It  is  just  as  thou  sayest ;  thou 
sayest  it  as  it  is.  But  John  tells  us 
what  else  he  said  that  staggered  Pilate. 
John  18 :  34-38. 

3.  Many  things.  The  charges  are 
given  in  Luke  23 :  5,  that  he  stirred 
up  the  people  to  sedition,  even  from 
Galilee  to  Jerusalem. 
\  148.  Pilate  seeks  to  release  Je- 
sus. The  Jews  demand  Barabbas. 
— Jerusalem. 

Sixth  day  of  the  week. 
Matt.         I       Mark.       |        Luke,        I       John. 

27.  15-26.1 15.  6-15.| 23.  13-25. 1 18.  39-40. 
G.  See  notes  on  Matt.  27 :  15.  \  Be 
released.  That  is,  it  was  his  custom. 
Luke  says  "For  of  necessity  he  must," 
&c.  ch.  23:  17.  Matthew  has  it,  "he 
was  wont."  This  remarkable  practice 
which  had  come  to  belong  to  the  pass- 
over,  was  an  addition  of  their  own, 
from  tradition ;  yet  it  was  ordered  in 
providence  as  a  striking  illustration  of 
what  the  Paschal  redemption  should 
accomplish,  viz.  to  set  the  sinner  free. 
It  was  an  elect  sinner:  "whomsoever 
they  desired."  The  vilest  of  the  vile, 
even  this  leader  of  robbers  and  insur- 
gents, was  here  released.  And  it  was 
on  Christ's  account :  that  is,  just  for 
Christ  taking  his  place — standing  in 
his  stead— bearing  the  dreadful  pen- 
alty of  his  crime,  though  he  was  Him- 
self so  innocent.  Barabbas,  we  may 
suppose,  could  scarcely  credit  such  an 
amazing,  unexpected  interposition,  and 


11  But  the  chief  priests  moved 
the  people,  that  he  should  rather 
release  b  Barabbas  unto  them. 

12  And  Pilate  answered,  and 
said  again  unto  them,  What  will 
ye  then  that  I  shall  do  unto  him 
whom  ye  call  the  King  «  of  the 
Jews? 

13  And  they  cried  out  again, 
Crucify  him. 

14  Then  Pilate  said  unto  them, 
Why,  what  evil  d  hath  he  done? 
And  they  cried  out  the  more  ex- 
ceedingly, Crucify  him. 

6  Acts  3.14.    cPs.  2.6.  Je.  23.5.  Acts  5.31.    d  Isa.  53.9. 


though  Christ  was  condemned  to  this 
death,  we  know  that  he  foresaw  it  and 
undertook  it  willingly ! 

8.  This  demand  for  the  release  of 
one,  so  far  as  the  people  were. con- 
cerned, seems  not  to  have  been  out  of 
desire  for  Barabbas'  release,  but  only 
to  settle  the  question  against  Christ, 
and  shut  him  off  from  this  only  pro- 
vision. So  in  Luke  we  have  it,  "Away 
with  this  man,  to  release  unto  us  Bar- 
abbas." The  choosing  of  the  world  is 
a  rejection  of  Christ.  "He  that  is  not 
with  me  is  against  me."  In  Matt.  27  : 
17,  Pilate  seems  to  have  suggested 
Barabbas,  perhaps  in  hope  that  be- 
tween such  a  wretch  and  Christ,  there 
would  be  no  question  but  Christ  would 
be  released.  And  in  vs.  11,  we  find 
that  the  priests  had  persuaded  the  peo- 
ple to  call  for  the  release  of  Barabbas. 

10.  We  see  Pilate's  persuasion  in 
favor  of  Christ,  and  that  he  knew  some- 
thing of  his  character  and  of  the  in- 
justice of  the  charges  against  him. 
From  Matthew  we  learn  also  that  Pi- 
late's wife  had  pleaded  against  his 
having  anything  to  do  with  the  con- 
demnation, as  she  had  had  a  fearful 
dream  about  him.  She  calls  him  '  'that 
just  man." 

11.  The  chief  priests  had  moved  the 
people  to  this  end,  and  they  acted  un- 
der this  influence. 

13.  Crucify  him.  They  choose  cru- 
cifixion as  the  usual  Roman  punish- 


A.  D.  33.] 


CHAP.  XV. 


101 


15  And  so  Pilate,  willing  to  con- 
tent the  people,  released  Barab- 
bas  unto  them,  ^f  and  delivered 
Jesus,  when  he  had  scourged  him, 
to  be  crucified. 

If  16  And  »  the 
soldiers  led  him  away  into  the  hall 
called  Pretorium ;  and  they  call 
together  the  whole  band. 

17  And  they  clothed  him  with 
purple,  and  platted  a  crown  of 
thorns,  and  put  it  about  his  head  ; 

a  Matt.  27.27.  Jno.  18.28,33.  19.9. 


ment  for  sedition,  and  because  of  their 
bitter  enmity  against  Christ.  It  was 
the  most  cruel  of  deaths. 

15.  Before  this  decision  to  yield  to 
the  people,  Pilate  (as  Matthew  tells 
us)  took  water  and  washed  his  hands 
before  them,  wishing  to  have  nothing 
to  do  with  the  condemnation.  He  had 
not  firmness  enough  to  follow  his  con- 
viction of  duty,  and  now  he  wished  to 
shift  the  responsibility  upon  others. 
Men  blame  their  circumstances,  the 
evil  influence  of  others,  and  excuse 
themselves  for  not  serving  God.  But 
they  cannot  get  rid  of  their  responsi- 
bility by  a  wish  or  an  act,  "For  every 
one  of  us  must  give  an  account  of  him- 
self to  God."     (Rom.  14:12.) 

§  149.  Pilate  delivers  Jesus  up  to 
death.  He  is  scourged  and  mock- 
ed.— Jerusalem. 

Matt.  I       Mark.        |     Luke.     I      John. 

27.26-30.  J 15. 15-19.  |  J19.1-3 

15.  Scourged  him.  According  to  the 
Roman  custom,  the  hands  were  bound 
to  a  column  and  the  back  was  laid 
bare.  The  scourge  was  made  of  sev- 
eral thongs  with  a  handle  ;  the  thongs 
were  made  rough  with  bits  of  iron  or 
bone,  for  tearing  the  flesh,  and  thus 
fitted,  it  was  called  a  scorpion.  "  The 
ploughers  ploughed  upon  his  back, 
they  made  long  their  furrows,"  was 
the  prophecy  so  exactly  fulfilled.  (Ps. 
129:  3.)  Yet  "by  his  stripes  we  are 
healed."  (Isa.  53:  5.  1  Pet.  2:  24.) 
The  Jews  were  limited  to  forty  stripes, 


18  And  began  to  salute  him, 
Hail,  King  of  the  Jews  ! 

19  And  they  smote  him  on  the 
head  with  a  reed,  and  did  spit  d 
upon  him,  and  bowing  their  knees, 
worshipped  him. 

120  And  when 
they  had  mocked  him,  they  took  off 
the  purple  from  him,  and  put  his 
own  clothes  on  him,  and  led  him 
out  to  crucify  him. 
21  And  they  compel  one  Simon, 


b  ch.  13.65.     c  Job  13.9. 
34.  Lu.  22.63.  23.11.36. 


3.35.16.  Matt.  20.19.  ch.  10. 


but    the    Romans   inflicted   as   many 
strokes  as  they  pleased. 

17.  Purple.  This  term  is  used  inde- 
finitely, to  signify  different  shades  of 
red.  ^  Thorns.  This  shrub  is  common 
in  Palestine. 


9* 


19.  This  not  only  mocked  Christ, 
but  mocked  themselves:  for  "every 
knee  shall  bow  to  him  and  every  tongue 
confess."     Rom.  15:  11. 

Here  John  gives  an  account  of  ano- 
ther and  last  attempt  of  Pilate  to  gain 
the  release  of  Jesus.  See  §  150,  John 
14  :  9-16.  He  brought  him  forth 
fresh   from   the   scourging,   with    the 


102 


MARK. 


[A.  D. 


a  Cyrenian,  who  passed  by,  com- 
ing out  of  the  country,  the  father 
of  Alexander  and  Rufus,  to  bear 
his  cross. 

22  And*  they  bring  him  unto 
the  place  Grolgotha,  which  is,  be- 
ing interpreted,  The  place  of  a 
skull. 

23  And  they  gave  him  to  drink 

a  Matt.  27.33,&c.    Lu.  23.33,&C.    Jno.  19.17,4c. 


hope    of   moving    their   sympathy. — 

"Behold  the  man." 
\  151,  given  by  Matthew  alone,  is 

the  account  of  Judas'  repentance  and 

suicide. 

\  152.  Jesus  is  led  away  to  be  cru- 
cified. — Jerusalem. 

Sixth  day  of  the  week. 
Matt.        I        Mark. .     I       Luke.       I       John. 

27.  31-34|15.  20-23)23. 26-33J19. 16-17 

20.  Led  him  out.  The  Jewish  law 
required  three  days  and  the  Roman  law 
ten  days,  between  the  sentence  and  the 
execution.  Here  it  was  carried  through 
with  all  possible  haste. 

21.  Alexander  and  Rufus.  Mark  alone 
tells  us  of  these  sons  of  Simon.  But 
Mark  wrote  this  Gospel  history  at 
Rome,  and  in  Romans  16: 13,  we  find 
mention  made  of  a  disciple  named  Ru- 
fus, of  some  note,  who  resided  there. 
This  is  a  coincidence  in  the  writings  of 
Mark  and  Paul,  that  could  not  have 
been  designed:  and  hence  it  confirms 
the  testimony.  And  Mark  here  refers 
to  this  Rufus  who  lived  in  the  same 
city  where  he  wrote,  and  must  have 
known  the  particulars  of  the  crucifixion 
from  his  father,  who  bore  such  a  part 
in  that  event.  See  Blunt' s  Veracity, 
Sec.  1 :  14.  An  Alexander  is  also  men- 
tioned, Acts  19:  33.  Another  in  1  Tim. 
1 :  20.  Whether  this  is  the  same  with 
either,  or  different  from  both,  we  can- 
not ascertain. 

22.  23.  See  notes  on  Matthew. 

§153.    The   Crucifixion. — Jerusalem. 

Sixth  day  of  the  week. 
Matt.        |      Mark.       I  Luke.  I       John. 

27.35-38|15.24-28|23.33,34-38|  19.18-24 
25.  The  third  hour.  This  note  of  the 


wine  mingled  with  myrrh :  but  he 
received  it  not. 

If  24  And  when 
they  had  crucified  him,  theyb  part- 
ed his  garments,  casting  lots  up- 
on thein,  what  every  man  should 
take. 

25  And  it  was  the  third  hour, 
and  they  crucified  him. 


time  when  Christ  was  crucified,  agrees 
with  the  other  hours  given  in  the  rest 
of  the  history,  and  with  the  other  Evan- 
gelists; excepting  that  John  (ch.  19: 
14,)  says  it  was  "about  the  sixth  hour'" 
when  Christ  was  yet  before  Pilate. 
Many  conjectures  have  been  raised  as 
to  the  mode  of  reconciling  this  one  pas- 
sage of  John  with  all  the  particulars 
of  the  history.  We  cannot  suppose 
this  to  be  a  mistake  of  the  record  as 
originally  given.  There  is  some  evi- 
dence that  it  is  an  error  in  the  Manu- 
script— since  the  Greek  letter  which  is 
used  for  the  figure  6,  is  easily  mistaken 
for  the  figure  3.  Some  copies  have  the 
letter  for  3  in  John's  narrative,  the  same 
as  here.  Others  suppose  that  John's 
reckoning  of  time  was  different  from 
that  of  the  others,  viz :  the  modern,  in- 
stead of  the  Jewish,  which  would  agree 
with  all  the  facts,  and  make  the  sixth 
hour  six  o'clock  in  the  morning,  as  the 
time  when  Christ  was  yet  before  Pilate. 
Others  suppose  it  is  best  explained 
thus :  The  Jewish  division  of  time  made 
four  parts  in  the  day — 3d,  6th,  9th  and 
12th  hours.  So  that  the  3d  hour  inclu- 
ded the  time  to  the  6th,  and  as  they  did 
not  aim  at  giving  the  exact  time,  John 
says  it  was  about  the  sixth  hour,  (past 
the  third,)  and  Mark  says  the  third 
including  to  the  sixth.  So  that  the 
whole  is  spoken  generally  as  about  that 
part  of  the  day  from  nine  o'clock  till 
twelve.  But  it  should  be  observed  that 
Mark's  object  is  to  give  the  hour  of 
the  day,  as  in  v.  33  he  continues  to  re- 
port the  time  of  the  events — at  the 
sixth  and  ninth  hour.  Whereas  John's 
object  is  different,  and  he  makes  no 
other  note  of  time  than  that  of  Christ's 


A.  D.  33.] 


CHAP.  XV. 


103 


26  And  the  superscription  of  his 
accusation  was  written  over,  THE 
KING  OF  THE  JEWS. 

27  And  with  him  they  crucify 
two  thieves;  the  one  on  his  right 
hand,  and  the  other  on  his  left. 

28  And  the  scripture  a  was  ful- 
filled, which  saith,  And  he  was 
numbered  with  the  transgressors. 

If  29  And  »  they  that 
passed  by  railed  on  him,  wagging 
their  heads,  and  saying,  Ah,  thouc 
that  destroyest  the  temple,  and 
buildest  it  in  three  days, 

30  Save  thyself,  and  come  down 
from  the  cross. 

31  Likewise  also  the  chief  priests, 

a  lsa.  53.12.    6  Ps.  22.7.    c  ch.  14.58.  Jno.  2.19. 


being  before  Pilate,  and  states  that  in 
most  general  terms,  "It  was  about  the 
sixth  hour."  Without  supposing  any 
mistake  in  the  copies  of  John's  narra- 
tive, this  seeming  discrepancy  is  per- 
fectly consistent  with  historical  truth. 
A  later  explanation  is  given  by  Da  Cos- 
ta, that  John's  habit  is  to  reckon  back 
from  the  great  event,  speaking  of  the 
time  as  so  long  before  it.  John  means 
here  to  show  that  Pilate  was  pressed 
by  the  need  for  a  decision,  as  the  time 
of  the  Jews'  preparation  was  drawing 
on,  and  this  too,  a  specially  solemn 
preparation,  as  it  occurred  on  the  Pass- 
over day.  John's  meaning  then,  is, 
that  Pilate,  seeing  there  were  only  six 
hours  for  the  whole  transaction  of  sen- 
tence and  execution  before  the  holy 
time  began,  spoke  now  most  decidedly. 
It  was  this  solemn  Passover  preparation 
of  tb^  Sabbath,  and  about  the  sixth 
hour  before  the  time.  This  would  be 
nine  o'clock  in  the  morning — six  hours 
before  three  P.  M. — which  agrees  with 
Mark's  time,  A  still  better  explana- 
tion is,  that  the  clause  in  John  is  a  pa- 
renthesis, and  means  "For  the  prepa- 
ration of  the  (Sabbath,  on  this)  Pass- 
over (day)  was,  (or  began)  about  the 
sixth  hour" — that  is,  twelve  o'clock. 
This  would  give  the  strong  reason  for 


mocking,  said  among  themselves 
with  the  scribes,  He  saved  others ; 
himself  he  cannot  save. 

32  Let  Christ  the  King  of  Israel 
descend  now  from  the  cross,  that 
we  may  see d  and  believe.  And 
they  that  were  crucified  with  him 
reviled  him. 

133  And*  when 
the  sixth  hour  was  come,  there 
was  darkness  over  the  whole  land, 
until  the  ninth  hour. 

3-4  And  at  the  ninth  hour  Jesus 
cried  with  a  loud  voice,  saying, i 
Eloi,Eloi,  lama  sabachthani?  which 
is,  being  interpreted,  My  God,  my 
God,  why  hast  thou  forsaken  me  ?s 

<2Ro.3.3.  2Ti.  2.13.  e Matt.  27.45.  Lu.  23.44.  /Ps. 
22.1.    ffPs.  42.9.  71.11.  La.  1.12. 


Pilate's  hastening  the  decision.  And 
this  is  shown  to  agree  with  the  fact 
that  the  Jews  began  preparation  time 
about  noon. — Kitto's  Journal,  VI.  j?.94, 
§23.     See  notes,  v.  42. 

g  154.  The  Jews  mock  Jesus  on  the 
Cross.  He  commends  his  Moth- 
er to  John. — Jerusalem. 

Sixth  day. 
Matt.       1       Mark.       I  Luke.  iJohn. 

27.39-44|l5.29-32|23.35-37,39-43| 

30-32.  Compare  this  with  the  taunt 
of  Satan  in  the  wilderness.  Matt.  4 :  6. 

§155.  Darkness  prevails.  Christ 
expires   on  the    Cross. — Calvary. 

Sixth  day  of  the  week. 
Matt.         I       Mark.         I        Luke.        I       John. 

27.45-50. 1 15.33-37.  |23.44-46.  | 

33.  It  is  plain  that  Mark  here  aims 
at  being  particular  in  noting  the  time. 

34.  See  notes  on  Matthew.  ^For- 
saken me.  This  moment  of  dreadful  ag- 
ony on  the  cross,  the  summit  of  suf- 
fering, was  a  moment  of  the  Father's 
hiding  his  face  from  the  Son,  who  stood 
in  sinners'  place.  Men  are  often  of- 
fended at  any  idea  of  that  strict  jus- 
tice which  would  require  the  penalty  of 
sin  to  be  met,  even  by  such  a  glorious 
substitute.  They  complain  of  such  a 
doctrine  as  giving  harsh  views  of  Go  i , 


104 


MARK. 


[A.  D.  33 


35  And  some  of  them  that  stood 
by,  wheu  they  heard  it,  said,  Be- 
hold, he  calleth  Elias. 

86  And  one  ran  and  filled  a 
sponge  full  of  vinegar,  and  put  it 
on  a  reed,  anda  gave  him  to  drink, 


as  showing  God  to  be  severe,  and  not 
a  God  of  love.  But  justice  is  part  of 
his  perfection,  no  less  than  love.  And 
further,  the  penal  infliction  is  de- 
manded not  more  by  the  constitution 
of  God's  nature,  than  by  the  constitu- 
tion of  our  own  nature.  God  could  not 
give  peace  without  demanding  that  the 
penalty  be  met.  But  neither  could  we 
have  peace  in  our  consciences,  without 
seeing  the  penalty  met.  God  could  not 
be  satisfied  unless  justice  is  satisfied, 
for  justice  is  a  perfection  of  God's  na- 
ture. But  neither  can  our  conscience 
be  satisfied  otherwise.  Therefore,  in- 
stead of  this  demand  being  severity  in 
God,  it  is  mercy.  It  is  not  only  to  sat- 
isfy himself,  but  also  to  satisfy  us,  that 
the  penalty  was  to  be  suffered  by  Christ! 
It  was,  that  the  sinner  seeing  the  de- 
sert of  his  sin  visited  upon  the  Saviour, 
might  believe  in  him  and  be  saved. 

36.  With  vinegar.  John  throws  light 
upon  this,  by  telling  us  that  he  cried 
out,  "  T  thirst."  \  Elias.  Some  misun- 
derstanding the  term  Eli,  meaning  "My 
God,"  for  the  name  "Elias,"  or  pur- 
posely turning  it  into  jest,  said,  "He 
calleth  Elias." 

37.  Our  blessed  Lord  expired  about 
the  ninth  hour,  v.  33.  This  was  about 
three  o'clock  in  the  afternoon,  the  hour 
of  prayer,  and  of  the  evening  sacrifice. 
Acts  3:1.  Thus,  Christ  died  on  Calva- 
ry about  the  same  hour  of  the  day 
that  the  Paschal  lamb  was  offered  in 
the  temple,  so  that  the  substance  and 
the  shadow  correspond,  and  meet  in 
that  wonderful  hour  when  Christ  cried 
"It  is  finished." 

g  150.  The  Vail  of  the  Temple  rent. 
The  Graves  opened.  The  Women 
at  the  Cross. 

Sixth  day  of  the  week. 
Matt.       I       Mark.       I  Luke.  I     John. 

27.51-561 15.38-41  23.45-47-49 


saying,  Let  alone;  let  us  see 
whether  Elias  will  come  to  take 
him  down. 

37  And  b  Jesus  cried  with  a  loud 
voice,  and  gave  up  the  ghost. 

f  38  And  the  vail 

6  Matt.  27.50.    Lu.  23.46.    Jno.  19.30. 

38.  See  full  explanation  in  notes  on 
Matt.  27 :  51.  The  vail  was  rent  after 
or  immediately  at  the  death  of  Christ, 
as  a  proper  result  of  this.  Infidels  ask 
how  this  rending  of  the  vail  would  be- 
come known,  as  none  but  the  priests 
could  have  witnessed  it,  and  they  would 
not  likely  have  disclosed  the  fact.  But 
many  priests  were  converted  to  the 
faith.  And  to  those  who  believe  the 
record  to  have  been  dictated  by  the 
Holy  Ghost,  there  is  no  difficulty.  He 
revealed  it  to  the  Evangelists.  And 
though  the  event  may  seem  trivial  to  a 
skeptic,  or  to  one  ignorant  of  the  Scrip- 
ture, it  symbolized  a  most  important 
reality.  That  vail  had  been  the  sacred 
screen  of  the  Holy  of  Holies,  forbid- 
ding the  people  to  enter  into  this  typi- 
cal presence  of  God.  But  now  this 
entrance  was  secured  for  them.  And 
what  was  ceremonially  gained  by  all 
the  sacrifices,  viz.  that  through  the 
high  priest,  their  representative,  they 
could  enter  on  the  great  day  of  atone- 
ment, is  accomplished  through  the  one 
Great  High  Priest,  and  "a  way  opened 
into  the  Holiest  of  all.  Heb.  9:8.  10 : 
20.  This  is  for  us.  In  his  Epistle  to 
the  Hebrews,  Paid  makes  distinct  re- 
ference to  this  event,  and  to  its  most 
important  meaning,  fl  From  the  top. 
This  is  added,  and  is  full  of  meaning, 
as  showing  how  thoroughly  the  way 
was  opened  and  how  utterly  the  Old 
Testament  screen  had  been  rent.  And 
as  the  Apostle  explains  it  (Heb.  10: 
19-20)  that  it  signifies  the  rent  flesh  of 
our  Lord,  by  which  "  the  way  is  open- 
ed into  the  holiest — a  new  and  living 
way" — we  may  draw  boldness  from 
this  complete  rending  of  the  vail — that 
it  is  so  entirely  rent  from  top  to  bot- 
tom, that  we  may  not  merely  see  into 
the  holiest,  but  enter  into  it.  It  is  not 
merely  an  opening  that  was  made,  but 


A.  D.  33.] 


CHAP.  XV. 


105 


of  the  temple  was  rent  in  twain, 
from  the  top  to  the  bottom. 

39  And  when  the  centurion, 
which  stood  over  against  him,  saw 
that  he  so  cried  out,  and  gave  up 
the  ghost,  he  said,  Truly  this  man 
'vas  the  Son  of  Grod. 

40  There  were  also  women  look- 
ing on  afar  a  off, ;  among  whom 
was  Mary  Magdalene,  and  Mary 


a  passage  way.  Matthew  uses  the  same 
word  f  >r  the  rending  of  the  rocks  as 
for  the  rending  of  the  vail.  They  were 
torn  asunder  with  violence  and  rent 
indeed,  like  the  vail.  Fleming  (Christ- 
ology)  mentions  the  testimony  of  an 
infidel  who  examined  the  rocks  in  the 
region  of  Calvary.  He  says,  "lam 
sure  this  was  never  done  by  any  earth- 
quake, for  then  the  clefts  would  have 
been  according  to  the  veins  of  the 
rock.  But  here  it  is  quite  otherwise, 
for  the  rocks  are  split  across  the  veins 
in  a  most  strange  and  preternatural 
manner.  I  thank  God,  he  says,  for  a 
sight  of  this  divine  testimony  to  the 
Godhead  of  Christ."  Such  a  rock  was 
shown  to  us  on  the  spot  now  called 
Calvary.  It  has  a  rent  in  the  top,  but 
as  the  base  is  covered  by  the  flooring 
of  the  Holy  Sepulchre,  and  as  some 
doubt  exists  about  the  locality,  we 
cannot  be  sure  that  this  deserves  such 
notice. 

39.  Centurion.  Mark  uses  here  a 
term  from  the  Latin,  and  different 
from  the  other  Evangelists.  (See  In- 
troduction.) This  officer  was  the  com- 
mander of  a  regiment,  consisting  often 
of  a  hundred  footmen,  from  which  is 
the  name  "  Centurion."  \  Over  against 
him.  The  Holy  Spirit  has  thought 
this  circumstance  important  enough  to 
be  recorded.  The  Centurion  stood 
where  he  could  see  the  Saviour  fully. 
Matthew  says,  "watching  Jesus,"  and 
though  that  Evangelist  refers  his  im- 
pressions to  "the  earthquake,  and 
those  things  that  were  done"  (gener- 
ally,) Mark  speaks  particularly  of  the 


the  mother  of  James  the  less,  and 
of  Jose.s,  and  Salome  j 

41  (Who  also,  when  he  was  in 
Galilee,  followed  him,  and  minis- 
tered b  unto  him ;)  and  many  other 
women  which  came  up  with  him 
unto  Jerusalem. 

T  42  And  now  when 
the  even  was  come,  because  it  was 
the  preparation,  that  is,  the  day 
before  the  sabbath, 


outcry  and  expiring  of  our  Lord  as 
having  moved  him.  fl  Cried  out.  Lite- 
rally, that  so  crying  out,  he  expired.  It 
was  the  manner  of  his  outcry  and  death. 
We  shall  better  understand  this  by  re- 
ferring to  Luke's  account  of  his  dying 
outcry,  viz.  that  "with  a  loud  voice,  he 
said,  Father,  into  thy  hands  I  com- 
mend my  spirit."  ch.  23:  46.  This 
address  to  the  Father  was  doubtless 
convincing,  and  helped  to  satisfy  this 
disbeliever  of  the  peculiar  relation 
which  Christ  sustained  to  the  Father, 
as  he  claimed.  ^  The  Son  of  God. 
This  of  course  refers  to  the  disputed 
claim  of  our  Lord.  This  is  the  con- 
vincing power  of  Christ's  death.  Luke 
has  it,  "he  glorified  God."  He  testi- 
fies, though  a  Gentile.  He  is  a  repre- 
sentative of  the  Gentile  world. 

40.  Afar  off.  See  Notes  on  Matthew, 
27:  55-56.  The  mother  of  Christ  is 
not  here  mentioned :  either  as  the  ob- 
ject of  the  Evangelist  was  to  name 
only  such  as  followed  him  from  Galilee, 
and  ministered,  (v.  41)  or,  as  some 
think,  because  John  had  led  away  the 
mother  of  Christ  at  once  to  his  home. 
^  Among  whom.  The  same  names  are 
given  here  as  in  Matthew.  Both  omit 
Mary  the  mother  of  Jesus.  Hence 
some  suppose  that  John  had  at  once 
taken  her  from  the  scene,  after  she 
had  so  been  committed  to  his  care  by 
our  Lord,  (John  19  :  26):  that  literally 
"from  that  hour"  he  took  her  to  his 
own  home.  But  at  any  rate  she  could 
not  have  been  named  with  these,  as 
having  followed  him  from  Galilee, 
ministering  to  him,  &c. 


106 


MARK. 


[A.  D.  33. 


43  Joseph  of  Arimathea,  an  hon- 
ourable counsellor,  which  also  wait- 
ed *  for  the  kingdom  of  G  od,  canie; 


\  157.  The   taking  down  from  the 
Cross.     The  Burial. 


Matt. 

27.  57-61. 


Mark.  Luke. 

1 15.  42-47.  23.  50-56. 


42.  The  Even.  That  is,  it  was  now 
towards  the  evening  of  the  sixth  day, 
and  at  sunset  the  Sabbath  would  com- 
mence, and  then  it  would  be  unlawful 
to  take  down  the  body.  John  adds — 
"that  the  bodies  should  not  remain 
upon  the  cross  on  the  Sabbath  day." 
\  Because.  The  reason  was  that  it  was 
special  holy  time.  \  The  preparation. 
This  is  here  defined  by  a  term  which 
means  the  fore-sabbath — not  the  day 
before  the  Sabbath,  but  the  time  im- 
mediately preceding  the  Sabbath, 
which  the  Jews  naturally  devoted  to 
preparation  for  that  sacred  day.  It 
was  the  custom  to  stop  their  work  at 
three  o'clock.  See  ch.  15:  25,  notes. 
Josephus  mentions  a  decree  of  the 
Emperor  Augustus,  which  exempted 
the  Jews  from  appearing  in  law  courts, 
not  only  on  the  Sabbath,  but  also  dur- 
ing the  preparation  before  that  day, 
from  the  ninth  hour,  or  three  o'clock. 
The  Jews,  however,  seem  to  have  be- 
gun the  preparation  time  on  a  feast 
day  (as  here  the  Passover)  at  noon. 

43.  Arimathea.  This  was,  probably, 
the  modern  Ramleh,  near  Joppa,  and 
on  the  road  to  Lydda  and  Jerusalem, 
from  which  last  we  found  it  about  a 
common  day's  ride.  The  country  near 
Joppa  is  rich  in  orange  groves  and  ol- 
ives. Passing  through  the  plain  of 
Surafend,  near  the  place  of  David's 
battle  with  Samson,  we  saw  the  natives 
ploughing  very  actively:  six  pairs  of 
oxen  in  one  field  at  work.  There  are 
five  mosques  and  one  Greek  church  in 
the  town.  ^Honorable.  Of  high  station. 
^  Counsellor.  One  of  the  Sanhedrim, 
as  we  infer.  See  Luke  23 :  51.  \  Wait- 
ed— -was  waiting.  Like  Simeon  and  An- 
na, he  was  looking  for  the  promised 
kingdom,  and  was  ready  to  believe  in 
Christ  as  the  promised  Messiah.     The 


and  went  in  boldly  unto  Pilate, 
and  craved  the  body  of  Jesus. 
44  And  Pilate  marvelled  if  he 


Holy  Spirit  records  by  Luke  that  Jo- 
seph was  'a  good  man  and  a  just,'  and 
had  not  consented  to  the  counsel  and 
deed  of  the  Sanhedrim.  ^Boldly.  This 
is  full  of  meaning,  though  seeming  quite 
incidentally  mentioned.  From  John's 
record  we  see  that  Joseph  was  "a  dis- 
ciple of  Christ,"  but  secretly,  for  fear 
of  the  Jews.  John  19 :  38.  And  that 
Evangelist  has  stated  this  fact  in  this 
very  connexion,  to  show  how  much 
meaning  this  boldness  had  in  his  case, 
as  he  had  always  shrunk,  hitherto,  from 
any  open  declaration  or  act  in  behalf 
of  Christ.  Oh !  it  is  only  when  we  are 
moved  by  the  death  of  our  Lord,  that 
our  backwardness  is  put  to  shame,  and 
our  boldness  (like  that  of  Peter  and 
John — -Acts,)  is  apparent  and  impres- 
sive. Hope  mak^th  not  ashamed.  Mark 
alone  mentions  this  manner  of  his  ap- 
plication. It  refers,  probably,  to  the 
courageous  and  fearless  effort  that  he 
made,  where  many  would  have  been 
deterred  by  fear  of  failure.  In  the  Spir- 
it's record,  the  boldness  is  closely  asso- 
ciated with  the  faith,  and  so  is  it  always 
in  christian  character.  The  Church  is 
now  Christ's  body  upon  earth;  and  they 
who  really  are  waiting  for  the  kingdom, 
go  forward  boldly,  begging  to  serve  and 
preserve  the  church  and  kingdom  of  our 
Lord.  Observe,  the  Jews  had  just  now 
applied  to  Pilate  that  the  legs  might 
be  broken  and  the  bodies  removed; 
and  the  commencement  of  this  work, 
probably,  drove  Joseph  in  bold  and 
earnest  haste  to  Pilate,  to  beg  for  him- 
self that  body  which  was  so  dear  to  him. 
As  the  bodies  of  the  crucified  were  usu- 
ally exposed  to  birds  of  prey,  and  a 
guard  was  stationed  to  prevent  their 
being  buried  by  friends,  this  favor 
could  not  be  obtained  without  leave  of 
Pilate.  Though  this  fact  is  not  here 
mentioned,  it  is  implied,  and  confirms 
the  narrative. 

44.  Marvelled.   This  implies  that  our 
Lord  had  expired  sooner  than  was  usu- 


A.  D.  33.] 


CHAP.  XVI. 


107 


were  already  dead:  and  calling  un- 
to him  the  centurion,  he  asked  him 
whether  he  had  been  any  while 
dead. 

45  And  when  he  knew  it  of  the 
centurion,  he  gave  the  body  to  Jo- 
seph. 

46  And  he  bought  fine  linen,  and 
took  him  down,  and  wrapped  him 
in  the  linen,  and  laid  him  in  a 


al.  From  John  we  learn  that  the  sol- 
diers brake  the  legs  of  the  first  because 
he  was  not  yet  dead — and  finding  that 
Jesus  was  dead  already,  they  did  not 
break  his  legs. 


sepulchre  which  was  hewn  out  of  a 
rock,  and  rolled  aa  stone  unto  the 
door  of  the  sepulchre. 

47  And  Mary  Magdalene  and 
Mary  the  mother  of  Joses  beheld 
where  he  was  laid. 

CHAPTER  XVI. 

ND  b  when  the 
sabbath     was 
past,  Mary  Magdalene,  and  Mary 

och.  16.3,4.     oMatt.28.1,&c.  Lu.  21.1,&c.  Jno.  20.1, &c. 

45.  When  he  knew  it.  That  is,  that 
he  had  been  some  time  dead. 

46.  Who  can  imagine  their  feelings 
when  they  saw  him,  who,  as  they 
thought,  would  have  redeemed  Israel, 


A1 


a  cold  corpse  in  their  arms — when  they 
laid  him  in  the  sepulchre  of  Joseph 
whom  they  had  hoped  to  see  on  the 
throne  of  David!  —  Such  sepulchres, 
hewn  out  of  the  rocky  slopes  about  Je- 
rusalem, are  still  seen.  A  row  of  these 
still  remains  in  the  deep  valley  of  Je- 
hoshaphat — some  of  them  ornament- 
ed since,  but  all  cut  out  of  the  rock. 
The  tomb  of  Jehoshaphat,  the  tomb  of 
James,  the  tomb  of  Zechariah  and  the 
tomb  of  Absalom,  are  the  chief.  The 
last  is  about  15  feet  high  and  25  broad. 
This  burial  in  Joseph's  tomb  remark- 
ably fulfills  the  prediction  in  Isa.  53:9. 
"He  made  his  grave  with  the  Avicked 
and  with  the  rich  (man)  in  his  death." 
The  term  'rich'  is  not  plural  in  the  He- 
brew, though  the  term  "wicked"  is, 
which  shows  that  the  reference  is  in  the 
singular,  to  an  individual.  And  so  Mat- 
thew has  expressly  mentioned  of  Joseph 
that  he  was  "a  rich  man" — nXovawq 
ch.  27  :  57.  The  passage  in  Isaiah  cor- 
rectly reads,  His  grave  was  appointed 
to  him  with  the  wicked,  (thieves)  and 
with  the  rich  man,  in  his  death.  Mean- 
ing that,  according  to  custom,  he  was 
to  have  had  only  the  infamous  lot  of  the 
thieves,  to  be  exposed,  unburied,   to 


birds  of  prey.  But  there  was  another 
appointment — he  was  to  be  buried  with 
the  rich  man  in  his  actual  death. 

47.  Mary  Magdalene.  A  small  cluster 
of  huts  near  Tiberias,  on  the  sea  of  Gal- 
ilee, at  the  edge  of  the  plain  of  Gen- 
nesaret,  called  Majdil,  is  all  that  re- 
mains of  the  town  of  this  Mary.  We 
found  only  about  60  inhabitants,  and 
those  in  the  most  degraded  state. 

PART  IX. 

Our  Lord's  Resurrection.  His 
subsequent  Appearings  and  his 
Ascension. 

Time,  forty  days. 

§  159.  The  morning  of  the  Resur- 
rection.— Jerusalem. 

First  day  of  the  week. 

CHAPTER  XVI. 

Matt.       I  Mark.    I  Luke.   I     John. 

28.  2-4. 1 16.  l.j 
See  the  Harmony — and  Matthew, 
who  relates  the  particulars.  There 
was  under  the  law,  a  foreshadowing  of 
the  Christian  Sabbath,  in  the  ordinance 
of  the  first  fruits,  or  wave  offering, 
Lev.  23  :  10-14.  A  day  that  was  not 
the  seventh  day  Sabbath,  was  called 


108 


MARK. 


[A.  D.  83. 


the  mother  of  James,  and  Salome, 
had  bought  sweet  spices,  a  that 
they  might  come  and  anoint  him. 
If  2  And  very  early 
in  the  morning,  the  first  day  of 
the  week,  they  came  unto  the 
sepulchre  at  the  rising  of  the  sun. 

o  Lu.  23.5S. 


the  Sabbath.  The  first  day  of  the 
feast  of  unleavened  bread  was  called 
"the  Sabbath.'"  See  Luke  6:  1,  notes. 
"  On  the  morrow  after  this  Sabbath," 
the  priest  was  to  wave  the  sheaf  of 
the  first  fruits  of  the  gathered  harvest. 
Christ  is  called  by  the  apostle  (1  Cor. 
15:  23)  "the  first  fruits,"  with  refer- 
ence to  his  resurrection,  which  oc- 
curred on  the  morning  after  the  (Jewish) 
Sabbath.  This  was  on  the  finishing  of 
his  work,  which  was  properly  indica- 
ted by  his  rising  from  the  dead ;  when, 
his  work  of  expiation  having  been 
finished,  he  was  released  from  the 
grave.  And  then,  he  had  the  new 
rest  to  consecrate — by  the  Christian 
holyday — and  the  new  Sabbath  was 
begun.  He  lay  in  the  grave  during 
thu  whole  of  the  Jewish  Sabbath,  and 
that  day,  as  part  of  the  old  ceremonial, 
was  buried  with  him. 

1 .  The  Sabbath.  The  Jewish  Sabbath 
corresponded  with  our  seventh  day  of 
the  week.  The  day  after  became  the 
Christian  Sabbath.  ^  Had  bought. 
That  is,  as  we  may  suppose,  on  the 
afternoon  of  the  preparation-day  or 
Friday.  Luke  has  it,  "  bringing  the 
spices  which  they  had  prepared."  An 
account  of  this  preparing  of  spices  is 
given  in  Luke  23 :  55.  See  notes. 
\  Anoint.  That  is,  to  finish  the  em- 
balming which  was  begun  at  the  burial. 
John  19 :  40.  This  was  not  lawful  on 
the  Sabbath  day. 

^[160.  Visit  of  the  women  to  the 
Sepulchre.  Mary  Magdalene  re- 
turns. 

Mutt.     I      Mark.       |      Luke.       I      John. 

28.  1. j  16.  2-4.J24.  1-3.(20.  1-2. 

2.  At  the  rising  of  the  sun.  Gran- 
ville Penn  (Annotations)  reads — "  long 
before  the  sun  had  risen."     West  (on 


3  And  they  said  among  them- 
selves, Who  shall  roll  us  away 
the  stone  from  the  door  of  the 
sepulchre  ? 

4  (And  when  they  looked,  they 
saw  that  the  stone  was  rolled 
away,)  for  it  was  very  great. 

the  Resurrection)  thinks  that  they  set 
out  very  early  "  while  it  was  yet  dark" 
(John)  and  reached  there  by  sun  rise. 
This  would  fully  explain  the  narratives. 
They  started  at  very  early  twilight — 
about  the  same  time  that  Christ  arose 
— and  they  reached  there  shortly  after 
the  event.  I  should  rather  think  that 
Matthew,  Luke  and  John,  speak  of 
the  Marys  who  were  to  embalm  the 
corpse  (bringing  the  spices)  and  that 
Mark  speaks  of  these  in  v.  1  as  having 
bought  the  spices  for  this  work  of  em- 
balming which  they  were  to  perform ; 
but  that  in  v.  2  he  has  his  eye  rather 
upon  some  others  of  the  disciples  who 
say,  (as  is  mentioned  of  none  of  the 
rest)  "Who  shall  roll  us  away  the 
stone,"  &c.  These  were  more  dilatory 
perhaps  because  more  doubtful.  The 
Syriac  reads,  "As  the  sun  arose." 

3.  The  stone.  This  was  a  huge  stone 
placed  against  the  mouth  of  the  sepul- 
chre, and  sealed.  See  Figure  and 
notes.  Matt.  27 .  60-66.  Their  only 
solicitude  was  about  this,  for  they 
knew  not  of  the  guard  and  the  seal 
ordered  by  Pilate.   Matt.  27:  62-66. 

4.  For.  &c.  This  clause  belongs  to  v. 
3 — the  former  clause  being  in  paren- 
thesis. We  see  from  these  verses,  that 
the  stone  was  rolled  away  for  the  dis- 
ciples, and  not  for  Christ.  It  was  not 
that  he  might  get  out,  but  that  they  might- 
get  in.  He  could  have  risen,  and  did 
rise  perhaps,  without  any  moving  of 
the  stone.  The  angel  was  a  messen- 
ger to  the  disciples — a  ministering  spirit 
to  those  heirs  of  salvation.  Ileb.  1 :  1  i. 
As  they  approached,  they  had  been 
casting  in  their  minds,  by  what  means 
they  should  get  inside  the  sepulchre 
to  finish  the  embalming  and  anointing. 
As  they  arrived  they  found  to  their 
great    surprise    that    the    stone   was 


A  D.  33.] 


CHAP.  XVI. 


109 


^f  5  And  entering 
into  the  sepulchre,  they  saw  a 
young  man  sitting  on  the  right 
side,  clothed  in  a  long  white  gar- 
ment ;  and  they  were  affrighted. 
6  And  he  saith  unto  them,  Be 


already  rolled  away,  or  "rolled  aside, 
for  it  was  very  great," 
§161.   Vision  of  angels  in  the  sepul- 
chre.— Jerusalem. 

First  day  of  the  week. 
Matt,      I      Mark.      |       Luke.       |        John. 

28.  5-7. 1 16.  5-7. 1 24.  4-8.  | 
5.  And  entering.  It  is  plain  from  the 
Harmony,  that  Mary  Magdalene  had 
returned  to  the  city  at  once,  on  seeing 
the  marvellous  sight  of  the  open  sepul- 
chre. See  John  20:  1,  2.  The  other 
women  entered.  It  was  a  chamber 
above   ground,   hewn   out   of  a   rock, 


not  affrighted  :  Ye  seek  Jesus  of 
Nazareth,  which  was  crucified  :  he 
is  risen ;  *  he  is  not  here  :  behold 
the  place  where  they  laid  him. 

7  But  go  your  way,  tell  his  dis- 
ciples and  Peter   that   he  goeth 


and  they  ventured  in  the  porch  way, 
and  could  look  into  the  chamber  whore 
the  body  had  lain.  The  figure  here 
given  shows  a  Tomb  in  Tyre,  hewn  in 
a  rock,  with  niches.  Some  had  only 
one  chamber.  The  women  entered 
into  the  outer  enclosure.  See  notes 
on  Matt.  28:  5.  ^[  A  young  man.  This 
was  his  form  and  appearance.  This 
vision  of  an  angel  (Luke  speaks  oi 
two)  had  different  circumstances  about 
it  which  are  given  by  the  different 
Evangelists.  The  angel  or  angels  had 
already  appeared  to  the  dismay  of  the 


keepers.  See  Matt.  28 :  4.  Mark  speaks 
only  of  this  one  who  sat  on  the  right 
side  of  the  entrance  and  who  spake  to 
the  women. 

6.  Behold  the  place.  Mark  has  nearly 
the  same  language  as  Matthew,  in 
this  address  of  the  angel.  They  are 
pointed  to  the  place,  but  rather  to  the 
fact,  so  indisputable,  of  his  having 
risen.  Behold  the  place  where  he  lay 
now  vacated. 

7.  And  Peter.  Christ  would  have  the 
disciples  informed  at  once,  for  the 
strengthening  of  their  faith.  And 
Peter,  who  had  denied  him  thrice,  is 
here  mentioned  by  the  angel  messen- 


ger with  emphasis.  Thus  it  would 
come  to  Peter  in  the  form  of  a  special 
message  from  Christ,  leading  him  to 
reflect  how  full  and  gracious  was 
Christ's  pardon — how  true  were  his 
predictions  both  of  that  disciple's  fall, 
and  of  the  Master's  resurrection — es- 
tablishing his  personal  faith,  and  show- 
ing him  what  a  Master  he  had,  the 
most  unworthy  to  be  denied,  or  "fol- 
lowed afar  off."  Christ's  message  must 
be  received  as  addressed  to  ourselves 
personally — for  our  strong  faith  in  his 
pardon.  Observe,  here  Peter's  pre- 
eminence is  not  as  chief  of  the  apostles, 
but  as  the  denier  of  his  Lord.     "HA* 


10 


110 


MARK. 


[A.  D.  33. 


before  you  into  Galilee :  there 
shall  ye  see  him,  as  he  said  unto 
you. 

T  8  And  they  went 
out  quickly,  and  fled  from  the 
sepulchre  ;  for  they  trembled  and 
were  amazed :    neither  said  they 


he  said  unto  you.  The  angel  refers 
them  to  his  predictions,  and  promises, 
and  especially  to  his  appointment  to 
meet  them  in  a  given  place.  Christ 
repeats  the  same  to  the  women,  when 
he  met  them.  Matt.  28:  10.  He  has 
appointed  to  meet  all  his  disciples 
at  the  throne  of  grace — in  his  house — 
in  the  closet — at  the  family  devotions 
— and  wherever  we  pray.  Luke  adds, 
that  "  they  remembered  his  words." 
This  promise  was  made  to  the  twelve 
at  the  Paschal  Supper.     Matt.  26  :  32. 

§162.  The  women  return  to  the 
city.  Jesus  meets  them. — Jeru- 
salem. 

First  day  of  the  week. 
Matt.  I   Mark,    i        Luke.        I       John. 

28.  8-10. 1 16.  8.J24  9-11. | 

8.  "  Trembling  and  ecstasy  possessed 
them."  ^Neither  said  they  anything, 
&c.  This,  of  course,  has  reference  to 
such  persons  as  they  may  have  passed 
on  the  way.  Luke  says  that  they  told 
all  these  things  to  the  eleven  and  to 
the  rest.  See  also  Matt.  28:  9. 
Matthew  records  the  fact,  that  as  they 
were  going  to  the  city  our  Lord  met 
them,  and  gave  them  the  same  mes- 
sage to  deliver,  as  the  angel  had  done. 
What  a  confirmation  of  their  faith — 
double,  treble— by  angels  and  by  Christ ! 
In  regard  to  the  remainder  of  this 
gospel  narrative,  see  Davidson's  Intro- 
duction, and  Alford's  Comrn. 

§161.  Our  Lord  is  seen  by  Mary 
Magdalene  at  the  Sepulchre. — 
Jerusalem. 

First  Jay  of  the  week. 
Matt.       I        Mark.        I       Luke.       I          John. 

1 16.  9-ll.|  |20.11-18. 

9.  Mark's  object  now,  before  closing 
his  narrative,  is  to  give  a  partial  sum- 
mary of  our  Lord's  appearings,  for  a 
special  purpose.     So  that,  this  verse, 


anything  to  any  man;  for  they 
were  afraid. 

T  9  Now  when  Jesus 
was  risen  early  the  first  day  of 
the  week,  he  appeared  first  to 
Mary  Magdalene,  out  of  whom  he 
had  cast  seven  devils. 

which  begins  the  recapitulation,  seems 
disconnected  from  the  foregoing.  He 
aims,  evidently,  to  show  the  repeated 
condescensions  of  our  Lord  to  the  weak- 
ness and  unbelief  of  the  disciples,  and 
the  extreme  hesitancy  with  which  they 
received  the  truth  of  his  resurrection. 
The  object  is  not  to  give  all  the  instan- 
ces, but  enough  to  set  forth  this  fact, 
so  important  in  the  narrative.  This 
proves  that  the  disciples  were  not  cre- 
dulous, and  did  not  believe  until  they 
could  not  resist  the  "many  infallible 
proofs."  Acts  1.  There  is  evidence 
from  John's  account,  (20: 1,)  and  also 
from  Matthew's,  (28:  11,)  that  Mary 
Magdalene,  (perhaps  also  the  other 
Mary,)  was  earliest  at  the  sepulchre. 
As  soon  as  she  saw  the  tomb  open,  she 
hurried  to  the  city  with  this  report. 
Immediately,  of  course,  she  hastened 
back  to  learn  what  had  become  of  her 
Lord.  All  this  was  within  a  very  brief 
interval,  as  it  was  in  the  greatest 
haste.  Meanwhile  the  other  women  had 
been  at  the  sepulchre,  and  seen  the  vis- 
ion of  angels,  which  Mary  had  not  seen. 
On  Mary's  return  she  also  saw  the  an- 
gels, and  our  Lord  appeared  to  her.  This 
was  the  first  appearing.  Mark  16:  9. 
But  immediately  afterwards  and  before 
the  other  women  reached  the  city,  he 
appeared  to  them  also.  These  events 
were  almost  simultaneous ;  though  in 
the  narrative  and  with  the  different 
narrations,  they  appear  consecutive. 
All  occurred  in  a  very  brief  interval, 
about  the  dawn  of  day.  There  was  a 
hurrying  to  and  fro  by  different  com- 
panies, and  by  different  streets.  Mary 
hastened  to  tell  of  Christ's  appearing 
to  her — while  the  other  women  had  a 
like  message,  and  these  together,  or 
nearly  so,  (Luke  24:  10.)  poured  out 
their  glad  tidings  into  the  ear  of  the 
rest.     From  John's  account  (20 :  2,  3,) 


A.  D.  33.] 


CHAP.  XVI. 


Ill 


10  And  she  went"  and  told  them 
that  had  been  with  him,  as  they 
mourned  and  wept. 

11  And  they,  when  they  had 
heard  that  he  was  alive,  and  had 
been  seen  of  her,  believed  not. 

T  12  After  that  he 
appeared  in  another  form  untoa 
two  of  them,  as  they  walked,  and 
went  into  the  country. 


it  would  seem  that  Peter  and  John  went 
to  the  sepulchre,  at  Mary's  first  report. 
This  then,  was  probably  before  the  vi- 
sion of  angels,  and  they  were  on  their 
way,  to  and  fro,  whilst  Christ  was  ap- 
pearing to  Mary  and  the  women,  when 
soon  the  more  astounding  news  came 
of  Christ's  having  been  seen  alive.  It 
should  be  observed  that  John's  aim  is 
to  give  particulars  about  Mary.  Mark 
also  expressly  names  Mary  as  she  to 
whom  Christ  first  appeared.  The  other 
accounts  are  more  general  as  regards 
the  persons,  aiming  only  at  a  compre- 
hensive statement.  Luke  24 :  10-12. 

10.  And  she  went  and  told.  Natural- 
ly enough,  Mary  would  hasten  to  the 
disciples  with  this  new  and  startling 
intelligence  of  angels  and  of  Christ,  not 
knowing,  of  course,  that  the  angels  and 
Christ  appeared  also  to  the  other  wo- 
men. J  ohn  says  that  she  told  the  dis- 
ciples that  she  had  seen  the  Lord,  and 
that  he  had  spoken  these  things  unto 
her.  The  sight  of  angels  was  nothing 
to  that  of  her  Lord. 

11.  This  verse  informs  us  of  the  dis- 
ciples' incredulity.  Already,  (verse  10) 
she  found  them,  as  they  mourned  and 
wept,  in  a  state  of  deepest  despondency. 
All  their  views  and  feelings,  therefore, 
were  such  as  to  recpaire  the  strictest 
evidence  of  his  resurrection. 

\  1GG.  Our  Lord  is  seen  of  Peter — 
then  by  two  Disciples. — Emmaus. 

First  day  of  the  week. 
Matt.  Mark.         I         Luke.  I       John. 

1 16.  12-13.  |24  13-35.1 

12.  In  another  form.  This  incidental 
clause  helps  us  to  account  for  the  two 
disciples  not  knowing  him.  Luke  24 : 


13  And  they  went  and  told  it 
unto  the  residue;  neither  believed 
they  them. 

If  14  Afterward  heb 
appeared  unto  the  eleven  as  they 
sat1  at  meat,  and  upbraided  them 
with  their  unbelief c  and  hardness 
of  heart,  because  they  believed 
not  them  which  had  seen  him  af- 
ter he  was  risen. 

6  Lu.  24.36.    1  Cor.  15.5.    1  or,  together,    c  Lu.  24.25. 


18.  ''Their  eyes  were  holden" — he 
assumed  a  different  appearance,  fl  Went 
into  the  country.  "To  a  village  called 
Emmaus."  Luke. 

13.  The  residue.  The  rest  of  their 
number,  at  Jerusalem. 

$  167.  Jesus  appears  in  the  midst  of 
the  Apostles  in  Thomas'  absence. 
Jerusalem. 

Evening,  following  the  first  day  of  the  week. 
Matt.    I  Mark.         I         Luke.         I  John. 

|16.  14-18. 1 24.  36-49.  |20.  19-23. 

14.  Unto  the  eleven.  See  Luke  14: 
36-49,  and  John  20 :  19-23.  This  ap- 
pearing was  at  evening  of  the  same 
day — the  resurrection  day.  Thomas 
was  absent  from  that  gathering.  The 
company  of  the  Apostles  is  called  "the 
eleven,"  though  Judas  was  gone  and 
Thomas  was  missing.  ^  Upbraided  them. 
Rebuked  them  for  not  believing  the 
women.  Luke  tells  us  that  Christ  gave 
them  the  most  sensible  proofs,  there, 
of  his  being  really  their  risen  Lord.  It 
was  "as  they  sat  at  meat,"  and  he  took 
' 'a  piece  of  broiled  fish  and  honey-comb, 
and  did  eat  before  them,"  to  show  that 
it  was  not  a  spirit,  but  his  real  body, 
raised  from  the  dead.  Observe,  The 
resurrection  of  the  body  is  secured  to  us, 
by  Christ's  rising  in  the  flesh.  Where 
'the  resurrection  of  the  dead'  is  spoken 
of,  in  Scripture,  the  term  means  the 
dead  body. 

15.  Go  ye  into  all  the  world.  This 
Apostolic  commission  was  doubtless 
here  given  to  the  Apostles,  and  after- 
wards more  publicly  given  on  the  moun- 
tain in  Galilee.  Matt.  28:18.  Matthew 
reads,  "Go  ye,  therefore,  and  teach  ail 
nations" — Geciile  as  well  as  Jew,  and 


112 


MARK. 


[A.  D. 


15  And  he  said  unto  them,  aG-o 
ye  into  ail  the  world,  and  preach 
the  gospel  to  every  creature.5 

16  Hec  that   believeth,  and  is 

a  Matt.  28.19.  Jno.  20.21.  6  Ro.  10.18.  Col.  1.23. 
cJuo.  3.13,36.    Acts  16.31-33.    Ro.  10.9.   IPe.  3.21. 


every  creature.  ^Preach.  Publish,  pro- 
claim. %  The  Gospel.  The  good  tidings 
now  so  abundantly  confirmed — the  news 
of  a  Saviour,  a  crucified  and  risen  Sa- 
viour. ^[  To  every  creature.  To  all,  with- 
out distinction ;  to  Gentile  as  well  as 
Jew;  and  to  all  without  exception  they 
were  to  preach  the  Gospel.  This  break- 
ing down  the  walls  of  partition  between 
the  Jewish  people  and  other  nations, 
in  the  offer  of  the  Gospel  to  all  man- 
kind, was  against  all  the  fixed  and  deep 
prejudices  of  the  Apostles.  And  Peter 
afterward  needed  it  revealed  to  him  in 
vision,  before  he  could  go  to  the  Gen- 
tiles. The  Gospel  must  be  published 
now,  to  all  mankind.  Acts  10.  And 
the  free  offer  to  all,  to  every  one  that 
thirsteth — to  all  the  ends  of  the  earth, 
is  that  very  form  of  invitation  under 
which  the  inquirer  finds  peace.  And 
go,  the  very  terms  of  the  offer  to  our- 
selves bind  us  to  its  widest  circulation, 
and  make  us  feel  that  it  should  go  to 
all  nations — to  every  creature. 

16.  He  that  believeth.  Here  is  stated 
the  awful  alternative — of  believing  or 
unbelieving — of  being  saved  or  of  being 
damned.  Here  the  force  of  the  lan- 
guage is  plain  —  that  to  believe  in 
Christ  is  to  believe  in  the  whole  of  his 
work,  first  and  last,  and  to  receive  him 
in  all  his  offices.  It  is  to  receive  Christ 
as  a  risen  Saviour,  no  less  than  as  a 
crucified  one.  To  take  him  as  our  pro- 
phet and  our  priest  and  our  king,  and 
so  to  sit  under  his  teachings,  to  em- 
brace his  expiation  and  his  interces- 
sion, and  to  submit  to  his  rule  and 
direction.  This  is  believing,  as  is  most 
plain  from  the  connexion  here.  It  is 
to  join  with  Thomas — "  My  Lord  and 
my  God."  ^Is  baptized.  God  requires 
the  outward  ordinance,  and  it  is  as 
important  as  is  the  visible  church  on 
earth.  Because  he  will  have  a  church 
in  the  world,  he  will  require  of  every 
disciple  a  connexion  with  the  church. 


baptized,  shall  be  saved ;  but d  he 
that  believeth  not,  shall  be  damn- 
ed. 
17  And  these   signs  shall  follow 


d  Jno.  12.48.     2Th.  2.12. 


Baptism  was  to  them  the  outward  or- 
dinance for  that  purpose.  As  they  had 
been  circumcised  in  their  connexion 
with  the  Jewish  church,  therefore,  to 
be  baptized  in  the  name  of  the  Son, 
and  of  the  Holy  Ghost,  (see  Matt.  28 : 
19,)  as  well  as  of  the  Father,  was,  of 
course,  openly  to  espouse  Christianity. 
And  at  first,  of  course,  the  appeal  was 
to  parents  and  grown  persons  to  be 
baptized,  as  none  of  them  could  have 
been  baptized  in  their  infancy,  i.  e.  be- 
fore the  Gospel  came.  But  when  a  pa- 
rent was  baptized,  (as  the  Jailor,)  his 
family  was  admitted  to  the  privilege — 
"he  and  all  his  were  baptized  straight- 
way." Acts  16  :  33.  ^  Shall  be  saved. 
That  is,  as  Christ  is  offered  in  the  Gos- 
pel— to  save  his  people  from  their  sins, 
(Matt.  1 :  21,)  and  from  hell,  (John  3 : 
36,)  the  abiding  wrath  of  God,  and  to 
bring  them  to  heaven.  John  5  :  29.  17: 
2-24.  ^  Shall  be  damned.  This,  of 
course,  means  whatever  is  opposite  to 
salvation.  It  means  condemnation  in- 
stead of  pardon — everlasting  destruc- 
tion and  perdition  instead  of  everlasting 
life.  See  Matt.  25 :  46,  where  it  is 
termed  "everlasting  punishment"  in 
distinction  from  life  eternal.  This  could 
be  vindicated,  for  "how  shall  we  es- 
cape if  we  neglect  so  great  salvation." 
Heb.  2  :  3.  But  it  is  enough  that  this 
is  God's  word.  And  "he  that  believ- 
eth not"  shall  prove  it  in  his  own  aw- 
ful eternal  experience. 

17.  And  these  signs.  That  is,  these 
tokens  or  evidences  of  their  divine  mis- 
sion (see  v.  20)  by  which  the  Lord 
here  promises  to  confirm  his  word. 
^  Them  that  believe.  As  far  as  it  should 
seem  necessary — not  to  all  believers, 
but  to  so  many  as  should  need  this 
confirmation  of  their  work,  for  the  suc- 
cess of  the  oause.  This  would  be 
found  needful  in  the  early  advance- 
ment of  Christianity ;  and  Christ  here 
gives  them  to  expect  this  as  encourag- 


A.  D.  83.] 


CHAP.  XVI. 


113 


them  that  believe  :  In  a  my  name 
shall  they  cast  out  devils;  they 
shall  speak  b  with  new  tongues ; 

18  They  shall  take  up  c  serpents ; 
and  if  they  drink  any  deadly 
thing,  it  shall  not  hurt  them; 
they  d  shall  lay  hands  on  the  sick, 
and  they  shall  recover. 

1[  19  So  then  «  after 

a  Lu.  10.17.  Acts  5.16  8.7.  16.18.19.12.  5  Acts  2.4. 
10.46.  1  Cor.  12.10,28.  c  Lu.  10.19.  Acts  28.5.  d  Acta 
5.15,16.  28.8.  Ja.  5.14,15.    e  Acts  1.2,3.  Lu.  24.51. 


L/Z. 
Matt. 


ing  tliem  now.  and  all  along  strength- 
ening them  with  such  predictions  and 
palpable  proofs  of  his  presence.  "A 
sign  in  the  New  Testament  language," 
says  Trench,  "is  a  token  and  indica- 
tion of  the  near  presence  and  working 
of  God."  ^  Cast  out  devils.  That  this 
was  done  by  the  name  of  Christ  we 
have  ample  historical  testimony.  VvTe 
find  early  writers  appealing  to  infidels 
themselves  for  the  truth  of  these  mi- 
raculous works.  See  Acts  16:  16-18. 
^[  Shall  speak  with  new  tongues.  This  is 
a  prediction  of  what  so  wonderfully 
took  place  on  the  day  of  Pentecost, 
and  it  is  frequently  spoken  of  in  the 
New  Testament.  It  was  found  requi- 
site for  the  speedy  propagation  of  the 
Gospel.     See  Acts  2  :  3.  10 :  46.  19  :  6. 

1  Ccr.  12:  10-30.  13:  1.  14:  2-26,  &c. 

2  Cor.  1 :  5,  &c.  \  Shall  follow.  Shall 
attend  upon  them,  as  disciples  and 
apostles  of  Christ,  (v.  20,)  especially 
following  their  testimony  for  Christ.  This 
is  not  needful  now. 

18.  They  shall  take  up  serpents.  One 
instance  of  this  is  given  us  in  the  New 
Testament,  where  Paul  had  the  viper 
upon  his  hand,  and  received  no  injury. 
Acts  28  :  5-6.  From  this  instance,  too, 
we  see  the  design  and  effect  of  such  a 
miraculous  power.  This  was  regarded 
in  that  time  as -a  decisive  test  of  super- 
natural protection.  ^[  Any  deadly  thing. 
This  would  be  necessary  (as  Doddridge 
observes)  because,  at  that  time,  the  art 
of  poisoning  was  brought  to  such  a 
refinement.  It  was  even  applied  as  a 
capital  punishment,  and  hence  this 
promise  must  have  been  most  import- 
ant.    It  is  worthy  of  remark  that  Mo-  I  the  Epistles 

10* 


the  Lord  had  spoken  unto  them, 
he  was  received  up  into  heaven, 
and  sat  f  on  the  right  hand  of 
God. 

20  And  they  went  forth,  and 
preached  every  where,  the  s  Lord 
working  with  tliem,  and  confirm- 
ing the  word  with  signs  following. 
Amen. 

/Ps.110.1.    IPe.  3.22.    Bev.3.21.    g  Acts  5.12.   14.3. 
He.  2.4. 


"hammed,  who  styled  himself  the  Apos- 
tle of  God,  lost  his  life  by  poison, 
which  would  prove  his  imposture,  in 
the  light  of  this  promise.  ^  Lay  hands 
on  the  sick.  This  was  common.  See 
Acts  3:  6-7.  5 :  15.  1  Cor.  12:  19-30. 
James  5:  14-15.  Epiphanius  relates 
that  soon  after  the  destruction  of  Jeru- 
salem, the  Christians  returned  from 
Pella,  "working  mighty  signs  of  heal- 
ing." 


The  Ascension. — Bethany, 

|         Mark.        I         Luke.        1       Jol 

116. 19-20.  24.  50-53. 


See  also,  on  the  Ascension  of  our 
Lord,  Luke  24:  50-53, 

19.  He  was  received  up.  See  Acts  1 : 
9.  "A  cloud  received  him."  He  as- 
cended from  the  Mount  of  Olives.  Mat- 
thew and  John  give  no  account  of  the 
Ascension.  But  it  was  predicted  by 
our  Lord,  and  its  fulfilment  was  re- 
peatedly asserted  by  Peter  and  Paul, 
Compare  Acts  2:  32.  Enh.  4:  10.  6:9. 
Col.  4:  1.  1  Tim.  3:  16.  Heb.  6:  19. 
8:  1.  9:  12-21.  fl  The  right  hand  oj 
God.  The  reference  is  here  to 
Psalm  110:  1,  which  is  prophetic  of 
the  Messiah.  As,  in  the  language  of 
men,  to  sit  on  the  right  hand  of  a  king, 
is  the  highest  royal  honor,  indicative 
of  most  exalted  favor  and  authority — 
so,  here  the  meaning  is  that  Christ 
was  exalted  to  the  highest  honor  and 
power.     See  Matt.  28:  18. 

20.  Preached  everywhere.  The  Apos- 
tles labored  first  in  Judea,  and  then  in 
other  different  parts  of  the  world — 
Greece,  Rome,  &c.     See  the  Acts  and 

*[  The  Lord  working  with 


114 


MARK. 


[A.  D.  33. 


them.  That  is  according  to  the  pro- 
mise found  in  Matthew  28:  20,  "Lo, 
I  am  with  you  alway."  Christ  com- 
missioned the  Apostles  to  go  forth  on 
the  ground  of  his  almighty  a^d  uni- 
versal power  in  heaven  and  on  earth, 
and  the  promise  implied  that  this  pow- 
er should  be  exerted  for  their  aid — 
defending  and  sustaining  them,  giving 
to  their  preaching  success.  Mark,  in 
this  gospel  narrative,  adds  here  the 
testimony  that  this  did  so  occur.  This 
passage  would  go  to  prove  that  he  did 
not  write  as  early  as  some  have  sup- 
posed. The  Apostles  cannot  be  said 
to  have  preached  every  where,  until 
after  their  scattering  abroad  out  of 
Judea.  ^  Confirming  the  word.  That 
is,  showing  the  gospel  which  they 
preached,  to  be  the  word  of  God.  This 
also  showed  the  power  of  the  Apostles 
to  be  all  derived  from  God,  while  Christ 
w?'Ought  miracles  in  his  own  name  and 
by  his  own  power.  Matt.  8 :  26.  John 
11.  He  had  promised  to  confirm  their 
testimony  by  his  miraculous  gifts. 
This  was  done  by  signs  following.  It 
was  most  necessary  in  their  weakness, 
and  amid  the  strength  of  their  ene- 
mies, to  have  the  word  divinely  attest- 
ed, as  from  God  himself.  The  "signs 
following"  were  such  as  he  had  pro- 
mised in  v.  17.  Skeptics  must  be  driv- 
en to  confes?  that  this  simple  histori- 
cal statement  of  the  Evangelist  gives 
the  only  reasonable  clue  to  the  tri- 
umphs of  early  Christianity.  How 
God  "confirms  the  word  with  signs  fol- 
lowing," we  may  judge  from  the  plain 
allusions  in  five  of  Paul's  epistles  and 
in  the  two  of  Peter.  These  great  apos- 
tles of  the  circumcision  and  of  the  un- 
circumcision,  held  up  this  divine  seal 
to  their  Gospel  document,  and  to  their 
own  commission.  Paul,  to  the  Hebrews, 
(ch.  2:3,  4,)  lays  great  stress  on  this 
fact,  which  must  therefore  have  been 
well  known  among  the  people.  He  says 
— The  great  salvation,  which  at  first 
was  spoken  by  the  Lord,  was  confirmed 
toward  those  of  that  after  time  by  such 
a?  heard  Christ  themselves.  "God  al- 
so bearing  witness,  (i.  e.  to  the  truth 
of  their  testimony,)  both  with  signs 
sjid  wonders,  and  with  divers  miracles 


and  gifts  of  the  Holy  Ghost."  These 
Hebrews,  too,  were  familiar  with  the 
sense  of  these  terms,  as  they  were 
common  in  their  Greek  translation  of 
the  Old  Testament.  Ex.  3:20.  4:9, 
21,  28.  7:3.  "Signs  and  wonders  in 
the  land  of  Egvpt."  Ex.  10:  2.  Num.14: 
11.  Deut.  4:44.  6:22.  7:19.  34:11, 
where  the  very  same  terms  are  used. 
So  in  the  Psalms  and  prophets.  And 
hence  these  signs  were  appealed  to  by 
the  apostle,  as  the  same  sort  of  attes- 
tation given  by  God  to  the  gospel  mes- 
sage, as  he  had  given  to  Moses  and  the 
prophets. — Paul  claims  himself  to  have 
wrought  these  miraculous  works,  and 
now  boldly  appeals  to  the  facts,  in 
writing  to  Rome,  the  world's  metropolis, 
that  he  had  made  an  extensive  circuit 
from  Jerusalem  to  Illyricum,  and  ev- 
ery where  "Christ  had  wrought  by 
him  to  make  the  Gentiles  obedient, 
both  by  word  and  deed,  (by  preaching 
and  miracles, )  through  mighty  signs  and 
wonders,  by  the  power  of  the  spirit  of 
God."  And  the  facts  were  most  noto- 
rious over  that  whole  region.  Rom.  15: 
18,  19.— But,  further.  In  the  Epistle 
to  the  Galatians,  (3:5,)  Paul  appeals 
to  the  actual  working  of  miracles  among 
them  at  that  very  time.  "He  (the  teach- 
er,) who  now  ministers  to  you  the 
gifts  of  the  Spirit,  and  worketh  miracles 
among  you,"  is  he  not  a  gospel  teach- 
er?— Further  still.  In  his  second  Epis- 
tle to  the  Corinthians,  (12:  12,)  he 
appeals  to  the  miracles  wrought  by 
himself  during  his  stay  at  Corinth,  in 
their  own  city.  "The  signs  of  an  apos- 
tle were  wrought  among  you,  in  all  pa- 
tience, in  signs  and  wonders  and  migh- 
ty deeds."  And  in  the  first  Epistle  he 
speaks  freely  of  miraculous  gifts  as  ex- 
isting among  themselves.  1  Cor.  13  ch. 
Here,  then,  we  have  that  which  is  ne- 
cessary to  account  to  us  for  the  plain 
facts  of  the  earty  progress  of  Christi- 
anity. It  did  spread  by  the  aid  of 
miracles,  as  God  had  promised,  and 
the  Christian  religion  was  every  where 
proved  to  be  the  Work  of  God !  ^[  A  men. 
This  word  is  a  solemn  closing  of  the 
record.  It  means  prayerfully,  Be  it 
so!  and  is  meant  also  as  a  solemn  de- 
claration of  the  truth  of  the  record. 


INTRODUCTION 


GOSPEL    ACCORDING    TO    LUKE. 


AUTHOR,  OBJECT,  &c. 


This  Gospel  narrative  plainly  looks  beyond  the  former,  and  seems  tc 
contemplate  a  further  want  of  the  church.  It  agrees  more  with  the  spirit  of 
Paul's  ministry — giving  the  fullest  historical  testimony,  not  at  all  for  Theophi- 
lus,  merely,  but  for  the  world — both  Jew  and  Gentile.  This  feature  of  univer- 
sality plainly  appears. 

The  genealogy  of  our  Lord  is  here  traced  back  not  only  to  Abraham,  as  by 
Matthew  for  the  Jews — but  to  Adam — as  for  the  whole  family  of  man.  And 
as  Matthew  wrote  mainly  for  the  Jews,  and  Mark  wrote  specially  for  the  Gen- 
tiles, Luke  writes  rather  for  both  and  for  all  men.  So  he  narrates  the  mission, 
not  only  of  the  twelve,  but  also  of  the  seventy,  as  the  representatives  of 
all  nations. 

Accordingly,  we  find  him  to  have  been  a  companion  of  Paul  in  his  journey- 
ings ;  and  as  he  himself  was  not  an  apostle,  sympathizing  with  that  last  called 
apostle  to  the  Gentiles  in  those  fresh  revelations  and  commissions  which  he  re- 
ceived from  the  Son  of  God.  In  both  his  books — the  Gospel  and  Acts — Luke 
specially  testifies  of  the  transfer  of  Gospel  privileges  to  the  Gentiles.  He  holds 
tip  the  calling  of  the  Gentiles  as  immediately  consequent  upon  the  casting  off 
of  the  Jews — as  does  the  great  Apostle  to  the  Gentiles.  Luke  24 :  47.  Acts 
8  :  26.  13 :  46.  18 :  6.  Rom.  1 :  16.  2 :  10.  In  the  parable  of  the  Prodigal  Son 
he  gives  our  Lord's  picture  of  the  true  justifying  righteousness  (as  Paul  does 
in  the  Romans)  in  opposition  to  that  of  self-righteous  pharisees.  So  especially 
in  giving  the  parable  of  the  Pharisee  and  Publican,  ch.  18:  9-14.  So  also 
the  touching  incident  of  the  woman  that  was  a  sinner,  and  of  her  being  for- 
given, in  contrast  with  Simon,  the  haughty,  self-righteous  despiser  of  such. 
Luke  also  in  both  his  books,  gives  great  prominence  to  the  person,  and  office 
work,  of  the  Holy  Spirit,  ch.  1  and  2.  ch.  11:  13.  Some  have  called  the  book 
of  the  Acts  the  Gospel  of  the  Holy  Ghost,  ch.  1:  2.  ch.  2.  ch.  8:  15,  16. 
ch.  10:  11.  ch.  8:  29.  ch.  10:  19,  20.  From  the  "  Acts  of  the  Apostles,"  we 
find  that  the  author  had  written  a  "former  treatise,"  which  was  this  history  of 
our  Lord's  life  and  teachings  (Acts  1:1);  and  he  speaks  of  himself  as  the 
companion  of  Paid  in  various  travels  which  he  narrates.  Acts  16:  10-17. 
21 :  1-6.  With  this  agrees  entirely  the  testimony  of  earliest  authorities 
who  speak  of  "Luke"  as  the  companion  of  Paul,  and  as  having  written  the 
Gospel  which  Paul  preached,  even  as  Mark  recorded  the  preaching  of  Peter. 
Ireneus  says,  "Luke,  the  companion  of  Paul,  put  down  in  a  book  the  gospel 
which  was  preached  by  him."     Her.  Ui.  1.   Also  Tertullian,  Cont.  Marc  iv.  &- 


cxvi  INTRODUCTION  TO  THE  GOSPEL  BY  LUKE. 

This  is  not  contradicted  by  what  he  says  (ch.  1 :  1 )  of  the  apostolical  testimo- 
nies which  were  the  common  sources,  and  which  he  traced  out,  as  well  as  the 
testimony  of  such  as  were  eye-witnesses  from  the  beginning,  as  Paul  was  not. 

This,  therefore,  has  always  been  regarded  as  the  Pauline  gospel.  We 
find  in  it  many  of  the  same  views  and  the  same  representations  of  the  highest 
gospel  truths  as  are  found  in  Paul's  epistles.  It  sets  before  us  the  Jew- 
ish privileges  and  the  Jewish  woes  alternately:  illustrating  Paul's  sentiment 
(Rom.  11 :  12,  13)  in  such  passages  as  ch.  1 :  32,  33,  68.  ch.  21 :  24. 

The  narrative  of  the  institution  of  the  Lord's  Supper  (22  :  19,  30)  agrees 
most  remarkably  with  that  of  Paul  (1  Cor.  11 :  24,  25)  giving  the  -words  of  our 
Lord  almost  the  same.  His  companionship  with  the  great  Apostle  to  the  Gen- 
tiles, may  be  traced  in  the  "  Acts"  of  that  Apostle,  as  well  as  from  allusions 
in  Paul's  epistles.  He  joined  Paul  at  Troas  during  the  second  missionary 
journey  of  the  Apostle,  (Acts  16  :  10)  accompanied  him  to  Macedonia — remain- 
ing at  Phillippi  (if  not  going  in  the  meantime  through  Palestine)  for  the  in- 
terval of  seven  years,  and  starting  again  from  thence  (Acts  20 :  5)  to  Asia  and 
Jerusalem,  (Acts  21 :  17)  being  with  him  at  Cesarea  during  his  imprisonment, 
(Acts  24:  23.  Col.  4:  14.  Phil.  2:  4)  and  traveling  with  him  to  Rome,  (27:  1. 
28:  16)  where  he  remained  with  him  till  near  his  martyrdom.    2  Tim.  4  :  11. 

That  he  was  not  himself  an  eye-witness  from  the  beginning,  nor  a  minister  of  the 
word,  is  plain  from  his  own  account  in  v.  1.  In  "the  Acts,"  however,  he  often 
speaks  as  an  eye-witness  of  the  events  which  he  narrates.  Observe,  his  use  of 
the  term  "the  people"  so  constantly,  as  agreeing  with  his  idea  of  universality, 
(ch.  3:  10,  15,  21  compared  withvs,  6,  7  and  11-14,  &c.)  ch.  5:  1.  7:  11.  12: 1. 

We  gather  from  Col.  4 :  14  that  he  was  a  physician.  This  appears  also  in  his 
narrative — the  technical  accuracy  with  which  he  refers  to  diseases — as  the 
great  fever  of  Peter's  wife's  mother — the  dimmed  vision  of  Elymas — the  fever 
and  dysentery  of  Publius  at  Malta,  and  the  loathsome  malady  which  carried 
oflf  Herod  Agrippa.  He,  alone,  speaks  of  the  healing  of  Malchus'  ear  (22 :  51) 
and  medically  accounts  for  the  sleep  of  the  disciples  in  the  garden  from  their 
depression  of  mind — 22  :  45.  The  art  of  medicine  at  that  time  was  very  much 
in  the  hands  of  the  Greeks.  Syria  was  in  great  repute  for  the  practice  of 
medicine. — The  style  of  Luke  and  especially  of  his  introduction  reminds  us  of 
the  Greek  classical  historians. 

In  Col.  4:  11,  14,  he  is  distinguished  from  'those  of  the  circumcision.'  We 
incline  to  think  that  though  he  was  born  a  Greek,  he  became  a  proselyte  to  the 
Jewish  religion  before  embracing  the  religion  of  Christ.  His  writings  show 
the  Greek  proselyte. 

The  Romish  church  has  adopted  a  late  and  groundless  tradition  that  Luke 
was  also  a  painter.  Many  pictures  in  the  churches  at  Rome,  especially  por- 
traits of  the  Virgin,  were  declared  to  us  to  be  the  very  work  of  Luke  !  They 
were  generally  held  in  most  special  sacredness  and  kept  veiled  to  be  seen  only 
on  particular  leave  from  the  Pope.  Copies  are  freely  shown  to  the  curious. 
Yes!  says  Stier,  indeed;  a  skilful  painter  of  holy  pictures !  ch.  vii.  40-50 

TIME  AND  PLACE. 

Eusebius  and  Jerome  speak  of  Luke  as  a  native  of  Antioch  in  Syria.  The 
latter  records  an  early  report  that  this  Gospel  narrative  was  published  "in  the 
parts  of  Achaia  and  Beoetia."  Humphrey  regards  it  as  most  probable  that  the 
Gospel  was  written  during  Paul's  detention  at  Cesarea,  and  the  Acts  while  Paul 
was  in  custody  at  Rome.  The  testimony  of  Eusebius,  who  wrote  about  A.  D. 
325,  is  of  great  importance.  He  says  (Hist.  iii.  4)  "  Luke,  a  native  of  An- 
tioch, by  profession  a  physician,  was  mostly  Paul's  companion,  but  conversed 
tot  a  little  with  the  otlier  Apostles.      He  has  left  us   examples  of  the  art 


INTRODUCTION  TO  THE  GOSPEL  BY  LUKE.  cxvii 

of  healing  souls,  -which  he  acquired  from  the  Apostles,  in  two  divinely  inspired 
books :  in  the  Gospel,  -written  as  he  declares,  according  to  accounts  delivered 
to  him  by  men  who  from  the  beginning  had  been  eye-witnesses  and  ministers 
of  the  word,  and  which  he  says  he  himself  had  followed  out  from  the  first :  and 
in  the  Acts  of  the  Apostles,  which  he  composed  not  like  the  former  book,  from 
hearsay,  but  as  he  gathered  with  his  own  eyes."  Olshausen  supposes  that  it  was 
written  at  Rome  (see  the  closing  paragraph  of  "  the  Acts,"  which  was  the  second 
part  of  his  work)  and  about  the  year  A.  D.  64,  which  would  be  about  the  same  date 
as  that  of  Matthew  and  Mark.  From  ch.  21  it  is  plain  that  he  wrote  before  the 
destruction  of  Jerusalem.  But  no  ancient  authorities  speak  of  Rome  as  the 
place.  It  is  the  most  complete  of  the  Four  Gospels,  beginning  as  far  back  as 
the  announcement  of  John  the  Baptist's  birth,  and  closing  with  the  particulars 
of  the  Ascension.  See  g  1  notes,  ch.  1 :  1-4.  This  narrative  must  have  been 
given  by  Inspiration  of  God.  For  the  author  declares  that  he  was  not  him- 
self an  eye-witness.  Besides  he  was  probably  a  Gentile,  as  we  have  seen.  He 
cannot  have  had  any  other  of  the  Gospels  before  him,  or  he  would  have  con- 
formed more  to  their  language.  How  then  could  he  have  avoided  contradicting 
the  others,  but  by  such  Divine  guidance  ?  This  Gospel  narration  is  properly 
the  first  part  of  Luke's  History.  For  to  this,  he  has  added  a  History  of 
the  Church,  "  the  Acts  of  the  Apostles.  And  hereby  he  hints  to  all  critics 
that  a  true  Church  History  can  be  comprehended  only  out  of  a  true  Life  of 
Christ,  as  the  Gospels  give  it."     See  Stier's  Preface. 

Luke  is  remarkable  for  his  attention  to  dates — his  notices  of  time,  and  age, 
as  our  Lord's  being  thirty  years  old  at  his  baptism,  and  twelve  years  old  at  the 
time  of  the  First  Passover — and  of  his  tarrying  forty  days  after  the  Resurrec- 
tion. He  enters  more  than  the  other  Evangelists  into  the  Jewish  history  of  the 
time,  and  makes  frequent  reference  to  cotemporary  Roman  history.  He  often 
notices  the  family  of  the  Herods,  and  in  the  Acts,  especially,  leads  us  into  gen- 
eral history  and  antiquity.  It  is  a  proof  of  these  historical  records,  that  they 
do  so  connect  themselves  with  those  of  the  world  at  large,  that  any  charge  of 
fiction  against  them  must  apply  as  well  against  all  history.  Often  we  see  how 
the  testimony  of  secular  historians  brings  out  the  truth  and  correctness  of  the 
Evangelical  writings.  For  example,  in  Acts  19:  28,  34,  the  popular  outcry 
against  Paul,  was  "  Great  is  Diana  of  the  Ephesians."  In  a  Greek  manuscript 
of  Xenophon  the  Ephesian,  a  virgin  of  Ephesus  swears  by  the  goddess  of  her 
native  town,  as  "the  Great  Diana  of  the  Ephesians." 


THE  GOSPEL  ACCORDING  TO  LUKE. 


I         Luke.         I      John. 

i   1,1-4   I 


CHAPTER  I. 

FORASMUCH 
as  many  have 
taken  in  hand  to  set  forth  in  order 

PART  I. 

Events   connected  with  the  Birth 

and  Childhood  of  our  Lord. 
Time,  about  thirteen  and  a  half  years, 

CHAPTER  I. 
g  1.  Preface  to  Luke's  Gospel. 

Matt.  Mark. 

fl  Forasmuch  as.  Thus  appropriately 
does  Luke  preface  his  history  with  an 
account  of  its  particular  origin.  He 
refers  to  the  testimonies  which  had 
been  handed  down  by  the  Apostles, 
who  were  from  the  beginning  of  the 
official  history  eye-ioitnesses  and  ministers 
of  the  word— that  is,  to  the  substance  of 
the  Apostolic  preaching,  which  was  the 
only  authoritative  testimony  until  the 
Gospels  were  written.  By  "ministers 
of  the  word"  he  may  refer  to  other 
testimonies  also,  as  from  the  seventy. 
See  Davidson.  Besides,  Paul  the 
Apostle,  from  whom  Luke  received  his 
chief  testimonies,  was  not  an  eye  witness, 
but  a  minister  of  the  word.  Many 
undertook  to  preserve  summaries  of 
what  they  had  so  received  ;  but  though 
these  might  answer  for  that  time,  they 
could  not  suffice  for  the  permanent 
wants  of  the  church.  Already  that 
traditional  history  was  judged,  in  itself, 
insecure.  Greater  certainty  and  secu- 
rity were  requisite  in  such  important 
matters.  The  case  of  Theophilus, 
who  was  even  catechised  in  these  Apos- 
tolic teachings,  represents  the  real 
necessity,  which  would  of  course  be 
greater  every  day.  And  as  that  gen- 
eration was  passing  away,  Luke  was 
seasonably  moved  to  commit  to  writing 
the  divine  truths  which  could  not  be 
trusted  to  any  oral  tradition.  And  this 
he  was  to  do,  upon  the  fullest  exami- 


a     declaration    of    those    things 
which   are  most   surely  believed 
among  us, 
2  Even  as  they  delivered  them 

nation  and  from  the  best  sources, 
under  the  inspiration  of  the  Holy 
Ghost.  Luke  makes  no  positive  re- 
flections on  "  the  many,"  but  the  Spirit, 
through  his  language,  here  intimates 
that  their  attempts  would  not  answer 
the  great  permanent  purpose.  And 
the  reason  that  Luke  gives  for  writing 
this  Gospel  History,  is  the  Spirit's  reason 
after  the  manner  of  men,  for  putting 
forth  this  inspired  narrative.  And 
herein  is  implied  the  claim  which  it 
has  to  superiority,  not  only  over  those 
fragmentary  accounts  of  "the  many," 
but  over  the  spurious  Gospels  which 
were  written  subsequently  to  Luke's 
time.  \Many.  Many  persons  (having 
charge  of  churches,  for  example)  had 
made  summaries  of  the  Apostolic 
preaching,  both  for  convenience  and 
permanence.  These  were  of  course 
fragmentary — in  many  pieces.  Luke 
cannot  here  refer  to  Matthew  and  Mark, 
for  he  could  not  have  put  them  in  the 
same  rank  with  the  many,  nor  would 
he  have  referred  to  them  without  dis- 
tinct mention.  \  Taken  in  hand.  Un- 
dertaken. \  To  set  forth  in  order.  To 
draw  up,  to  arrange.  ^  A  declaration. 
A  narration,  history,  account.  The 
Greek  term  is  dtnyncnc — a  diagesis,  or 
digest.  ^Believe.  The  term  means — 
most  fully  assured  or  certified  among 
us — most  fully  proven  and  made  known, 
as  in  2  Tim,  4:  5-17. 

2.  As  they  delivered.  As  they  who 
were  eye-witnesses  handed  them  down. 
The  reference  is  here  to  the  summaries 
of  Apostolic  teaching  which  were  cur- 
rent, and  from  which  such  fragmen- 
tary histories  had  been  made  up  by 
many.  The  Apostles  were  divinely 
commissioned  to  be  eye-witnesses  and 
witness  bearers  of  whatever  belonged 
to  the  official  history  of  our  Lord.     It 


120 


LUKE. 


[B.  C.  2. 


unto  us,  which  from  the  begin- 
ning* were  eye  witnesses,  and 
ministers  of  b  the  word  j 

3  It  seemed  good  to  me  also, 
having  had  perfect  understanding 
of  all  things  from  the  very  first, 

aJno.  15.27.  He.  2.3.  1  Pe.  5.1.  2  Pe.  1.16.  Uno.  1.1. 
b  Ro.  15.16.  Eph.  3.7.  4.11,12. 

was  natural  that  many  should  have 
undertaken  to  preserve  some  summa- 
ries of  their  testimony ;  and  now,  as 
that  generation  was  passing  away,  this 
Evangelist  was  inspired  to  write  this 
complete  narration  for  the  Church  in 
all  time. 

Observe.  This  tradition  was  divinely 
authorized  and  Apostolic,  and  yet  in 
the  lifetime  of  the  authors  it  was 
thought  safe  to  be  superseded  by  the 
written  word.  How,  then,  can  the 
floating  traditions  of  past  ages,  with- 
out such  authority,  be  a  safe  guide  in 
faith  and  practice?  Though  the  re- 
ference is  chiefly  to  oral  testimonies, 
the  family  records  and  genealogies  in  the 
first  chapter,  were  probably  based  on 
written  accounts  to  which  the  Holy 
Spirit  directed  the  Evangelist.  ^  Which 
from  the  beginning.  He  here  refers  to 
the  Apostles  chiefly  who  "delivered," 
preached  this  Gospel  history  in  the 
Holy  Ghost  and  with  power.  See  Acts 
1:2.  Of  course  Luke  was  not  such 
an  eye-witness  and  minister.  Other 
testimony  may  be  included  under  that 
general  phrase  of  eye-witnesses  and 
ministers — as  of  the  seventy.  Luke 
was  neither,  nor  does  he  seem  to  know 
of  any  narration  written  by  such. 

3.  It  seemed  good.  Compare  Acts 
15:  25-28.  f  To  me  also.  That  is, 
besides  these,  and  to  supersede  these 
for  reasons  stated.  ^Having  had. 
Rather,  having  accurately  traced  them 
all  from  the  very  first.  The  term  may 
also  mean  "from  on  high" — from  a 
divine  source.  It  is  so  rendered  in 
about  half  the  instances  where  it 
occurs  in  the  New  Testament. — He  had 
examined  these  statements  and  the 
facts  thoroughly,  and  all  of  them,  and 
had  complete  understanding  to  give  a 
well  authenticated  account  from  first 
to  last.     So  he  begins  farthest  back — 


to  write  unto  thee  in  order,  c  most 
excellent  Theophilus/1 

4  That  thou  mightest  know*  the 
certainty  of  those  things  wherein 
thou  hast  been  instructed. 

c  Acts  11.4.    d  Acts  1.1.     eJno.  10.31. 


at  the  earliest  point  (John  the  Baptist's 
birth)  and  gives  properly  the  introduc- 
tion to  the  Gospel  history.  See  Sy- 
nopsis of  the  Gospel  Harmony.  Notes 
on  Matthew.  ^  To  write.  His  object 
was  to  write — to  put  these  important 
verbal  testimonies  in  permanent  shape. 
\In  order.  As  there  were  many  scat- 
tered narratives  he  proposes  to  write  a 
complete  account.  He  speaks  not  of 
chronological  order,  but  of  an  orderly 
history,  as  not  fragmentary  and  in  de- 
tached portions,  but  complete  and 
arranged  ;  brought  into  a  connected  whole. 
^  Theophilus.  This  name  means  the 
friend  of  God,  and  it  was  common  for 
persons  to  have  significant  names. 
And  as  he  is  here  called  "most  excel- 
lent," he  was  doubtless  a  person  of 
rank,  since  this  was  an  official  title : 
applied  also  to  Festus  and  Felix.  It 
was  also  a  term  of  respect  and  affec- 
tion. See  Acts  26 :  35.  23 :  26.  24 :  3. 
Calvin  thinks  that  this  Gospel  narra- 
tive was  addressed  to  him  that  he 
might  take  it  in  special  charge  among 
its  enemies.  See  Paul  to  Timothy,  2 
Tim.  1 :  14.  3:  16.  Josephus  speuks 
of  one  Theophilus  known  in  Jerusalem 
at  this  time.  Ant.  xx.  8.  Bengel 
quotes  ancient  testimony  that  he  was 
a  resident  of  Alexandria,  where  also 
systematic  instruction,  as  referred  to 
(v.  4)  flourished.  It  is  not  important 
to  be  known,  since  through  him  this 
Gospel  was  for  all  the  world.  In  the 
Acts  the  same  person  is  addressed. 

4.  That  thou  mightest  know  the  cer- 
tainty— or  safety.  Luke  here  declares 
the  end  he  had  in  view — that  he  wrote 
to  his  friend  in  order  that  a  safe  his- 
torical basis  might  be  had  for  the  cur- 
rently received  statements  which  had 
been  orally  taught — that  the  Gospel 
narratives  which  had  been  delivered  to 
the  Christians   of  that  time,    and  in 


B.  C.  2.J 


CHAP.  I. 


121 


If  5  qpHERE  was,  in  the 

X     clays    of  aHerod 

the  King  of  Judea,  a  certain  priest 

named  Zacharias,  of  the  course  of 


which  they  had  been  instructed,  might 
be  committed  to  safe  keeping,  in  a 
written  history,  which  should  be  the 
most  perfectly  authenticated  as  to  the 
facts.  The  inference  here  is,  that  no 
common  ground  of  certainty  could 
equal  this — that  no  other  histories 
could  be  equally  authentic  as  the  four 
Gospels.  The  inference  would  also  be, 
that  as  no  reference  is  made  to  the 
narrative  of  Matthew  and  Mark,  this 
Evangelist  had  not  seen  those.  ^[  Those 
things.  The  term  here  rendered  things 
means  narratives — histories.  \  In- 
structed. Literally,  catechised.  The 
term  means  to  instruct  by  word  of 
mouth.  This  is  the  term  used  also  of 
Apollos,  (Acts  18:  25)  and  the  Jew 
addressed  by  Paul  (Rom.  2 :  18)  as  the 
representative  of  his  church  and  na- 
tion. This  passage,  therefore,  is,  1. 
against  the  sufficiency  of  oral  tradi- 
tion; and,  2.  against  the  withholding 
the  Scriptures  from  the  laity;  3.  it 
shows  the  habit  of  the  early  church, 
to  teach  systematically  out  of  these 
narratives.  The  Spirit  thus  made  an 
inspired  history  for  the  Gentiles,  by 
prompting  this  record,  for  this  Gentile 
Theophilus,  whose  case  would  repre- 
sent that  of  all. 

1 2.  As  Angel  appears  to  Zacharias. 
— Jerusalem. 

Matt.         I        Mark.        I      Luke.      I        John. 

1 1.5-25.| 
5.  In  the  days  of  Herod  the  King. 
Matthew  uses  the  same  language  in 
stating  the  period,  ch.  2:  11.  Luke 
here  commences  from  the  very  begin- 
ning, and  relates  the  circumstances  of 
John  the  Baptist's  birth,  as  properly 
introducing  the  Gospel  history.  This 
was  Herod,  surnamed  the  Great;  an 
Idumean  by  birth,  and  the  first  king  of 
Judah  who  was  not  of  Jewish  extrac- 
tion. In  him,  therefore,  the  sceptre  had 
departed  from  Judah.  Gen,  49:  10. 
God  would  awaken  the  attention  of  the 


Abia :  b  and  his  wife  icas  of  the 
daughters  of  Aaron,  and  her  name 
was  Elizabeth. 
6  And  they  were  both  righteous0 

5  1  Cli.  24.10.  Ne.  12.4,17.    c  Ge.  7.1.  1  Ki.  9.4.  2  Ki.20.3. 


people  by  a  new  display  of  his  hand, 
as  in  ancient  times.  In  these  charac- 
ters another  Abraham  and  Sarah  seem 
to  be  again  brought  on  the  stage.  Two 
such  persons  would  scarcely  combine 
to  impose  a  false  story  on  the  nation. 
Zacharias  was  himself  incredulous  at 
first,  but  became  afterward  a  sign  to 
the  people,  of  the  truth  spoken  by 
the  angel.  It  was  also  at  a  time  when 
the  people  in  general  "looked  for  re- 
demption in  Israel."  Zacharias  being 
a  public  character,  this  event  and  all 
the  circumstances  would  gain  readier 
currency  and  authority.  See  Jamie- 
son's  Sacred  History,  p.  174-5,  vol.  ii. 
fl  A  certain  priest.  Thus  definitely  he 
describes  the  family  and  descent  of 
John,  with  the  miraculous  circum- 
stances. ^  Of  the  course  of  Abia — or 
Abijah.  This  was  the  eighth  of  the 
twenty-four  classes  of  priests  instituted 
by  David,  See  2  Chron.  24 :  10.  The 
term  here  rendered  course  means,  lit- 
erally, a  daily  service,  as  was  that  of 
the  Jewish  priests  in  the  temple.  But 
they  officiated  in  weekly  turns  or  cour- 
ses, and  hence  the  term  came  to  denote 
the  class  who  so  officiated.  Each 
course  had  to  officiate  twice  in  the 
year,  and  each  priest  served  one  day, 
during  the  week  of  his  course,  or  two 
days  in  the  year.  \  His  wife.  A  priest 
might  marry  any  of  the  daughters  of 
Israel,  yet  it  was  more  honorable  to 
take  a  wife  of  priestly  descent,  i.  e.  of 
"the  daughters  of  Aaron,"  who  was 
the  first  high  priest,  and  brother  to 
Moses.  And  this  is  here  noted  to  show 
that  John  was  of  the  sacerdotal  line, 
both  on  his  father's  and  mother's  side. 
Observe.  From  the  account  here  added 
of  the  birth  of  John,  we  see  that  his 
mission  must  have  been  divine,  ac- 
companied as  it  was  by  such  miracu- 
lous testimonies. 

6.   Th,ey  were  both,  &c.     Bengel  re- 
marks that  God  takes  his  chosen  ves- 


11 


122 


LUKE. 


[B.  C.  2. 


before  G-od,  walking  in  all  the  com- 
mandments and  ordinances  *•  of  the 
Lord  blameless. 

7  And  they  had  no  child,  be- 
cause that  Elizabeth  was  barren, 
and  they  both  were  now  well 
stricken  in  years. 

a  1  Co.  11.2.  Ph.  3.6. 


sels  from  pious  parents.  ^  Righteous. 
Here  is  added  a  statement  of  their  per- 
sonal character,  that  they  were  exem- 
plary and  pious,  which  is  further  defined 
by  the  next  clause,  "walking,"  &c. 
Joseph,  the  husband  of  Mary,  is  spo- 
ken of  as  "just,"  (which  is  the  same 
word  in  the  Greek,  Matt.  1:19,)  as 
being  a  strict  observer  of  the  com- 
mands and  ordinances.  But  these  were 
righteous  "before  God."  And  other 
terms  here  are  emphatic,  giving  them 
the  highest  character  for  piety,  not 
merely  outward  like  Saul's,  who  was 
blameless  in  the  law,  (Phil.  3:6,)  nor 
yet  a  perfect  justifying  righteousness 
of  itself,  but  that  they  were  "  devoted 
to  righteousness."  Calvin.  ^  Walking 
in.  This  term  expresses  the  habitual 
daily  conduct.  ^[  Commandments  and 
ordinances.  That  is,  including  moral 
precepts  and  ceremonial  rites.  ^Blame- 
less. This  respects  the  life,  and  it  pre- 
supposes faith.  We  cannot  be  righ- 
teous before  God,  without  having  the 
righteousness  of  Christ  by  faith,  and 
blameless  obedience  before  man  is  also 
the  proper  fruit  of  faith  in  Christ. 
These  persons  lived  like  Simeon  and 
Anna,  waiting  for  the  consolation  of 
Israel.  See  vs.  43  and  G8.  Observe, 
some  care  for  ordinances  and  not  for 
commands,  for  the  communion  of  the 
Church  and  not  of  the  Holy  Ghost,  for 
various  observances  and  ceremonies 
and  not  for  Christian  duties.  Some 
pretend  to  care  for  commands  and  not 
for  ordinances,  neglecting  the  appoint- 
ments of  Christ's  house  as  needless  to 
them.  True  religion  is  found  in  this 
thai,  we  walk  in  both. 

7.  No  child.  Attention  is  here  called 
to  this  fact,  as  this  Son  of  promise 
was  to  be  as  one  born  out  of  time,  like 
Isaac  of  Sarah.  Gen.  17: 17.  Compare 


8  And  it  ca.  aie  to  pass,  that  while 
he  executed  the  priest's  office  be- 
fore God  in  the  order  of  his  course, 

9  According  to  the  custom  of  the 
priest's  office,  his  lot  wasb  to  burn 
incense  when  he  went  into  the 
temple  of  the  Lord. 

6  Ex.  30.7,8. 


Luke  23 :  29,  and  Gal.  4:  27.  So  also 
other  eminent  characters,  as  Samson 
and  Samuel,  had  been  born  contrary 
to  the  ordinary  course  of  nature. 
John's  conception  was  marvellous, 
Christ's  was  miraculous.  See  Mai.  3: 
1,  John  1:6.  ^  Well  stricken  in  years. 
That  is,  quite  advanced  in  age.  Zach- 
arias  could  not  have  been  over  fifty 
years  old,  as  the  duties  of  the  priest's 
office  could  not  be  performed  beyond 
that  age. 

8.  It  came  to  pass.  After  this  de- 
scription of  the  characters,  the  Evan- 
gelist proceeds  to  narrate  the  circum- 
stances of  John's  birth.  ^Before  God. 
That  is,  in  the  house  of  God,  the  tem- 
ple where  God  dwelt.  IJTh  the  order  of 
his  course  .  That  is,  in  the  turn  or  rou- 
tine of  his  class,  viz.  the  class  or  course 
of  Abia,  v.  5. 

9.  The  custom.  According  to  the  reg- 
ulations of  the  Jewish  ritual,  incense 
was  burnt  on  the  altar  at  the  morning 
and  evening  sacrifice.  Ex.  30:7,8.  Du- 
ring the  routine  of  each  class  a  priest 
was  chosen  by  lot  to  offer  up  incense 
daily.  This  had  become  the  law  of 
usage  for  the  office  of  the  priesthood. 
Probably  the  actual  service  of  each 
priest  was  limited  to  one  day.  ^  To 
burn  incense.  For  the  ingredients  of  the 
temple  incense  see  Ex  30 :  34.  Among 
the  various  duties  thus  distributed  by 
lot,  the  most  distinguished  was  this, 
and  no  priest  could  perform  it  more 
than  once.  The  altar  of  incense  was 
situated  in  the  holy  place,  and  not  in 
the  court.  See  Temple,  Matt.  21 :  12.  It 
was  overlaid  with  gold.  ^  The  temple. 
This  means  the  holy  place  in  distinc- 
tion from  the  edifice  itself,  which  in- 
cluded the  courts. 

10.  Praying  without.  In  the  courts 
which  surrounded  the  holy  place  the 


B.  C.  2.] 


CHAP.  I. 


123 


10  And  the  whole  multitude  of 
the  people  were  praying  without,* 
at  the  time  of  incense. 

11  And  there  appeared  unto  him 
an  angel  of  the  Lord,  standing  on 


people  collected  for  silent  prayer,  while 
the  priest  officiated  within.  See  Rev. 
8 :  1-3.  It  was  thns  arranged  that 
many  should  witness  this  miracle.  From 
the.  multitude  at  worship,  it  is  sup- 
posed to  have  been  the  Sabbath.  While 
we  pray  without,  Christ  offers  interces- 
sion above,  "within  the  vail." 

11.  An  angel.  This  was  Gabriel.  See 
v.  19.  Such  angelic  appearances  had 
been  common  under  the  Old  Test. 
God  had  often  so  revealed  to  men  his 
will.  But  since  the  time  of  Malachi, 
now  about  four  hundred  years,  there 
had  been  no  divine  revelation.  And 
Malachi's  last  prediction  had  been  that 
John  the  Baptist  should  come  in  the 
spirit  and  power  of  Elias.  Now  that 
this  John,  the  forerunner  of  Christ,  is 
about  to  come,  Gabriel  is  sent  to  an- 


the  right  side  of  the  altar  b  of  in- 
cense. 

12  And  when  Zacharias  saw  him,, 
he  was  troubled,  c  and  fear  fell  up- 
on him. 

6EX.30.1.  Re.8.3,4.  cJu.13.22.  v.29.  Da.7.14,37.  Mi.4.7. 

nounce  the  fact.  ^  On  the  right  side. 
The  account  is  given  so  minutely  that 
none  may  question  the  historical  fact. 
The  angel  stood  on  the  north  side  and 
near  the  table  of  shew-bread.  f  Alter 
of  incense.  Or,  golden  altar.  It  stood 
within  the  holy  place,  and  near  the  in- 
most vail  which  covered  the  Holy  of 
Holies.  Ex.  30 :  1-6.  It  was  made  of 
Shittim  wood,  eighteen  inches  square 
and  three  feet  in  height.  It  was  over- 
laid with  pure  gold.  See  Union  Bib. 
Diet. — Altar.  This  altar  was  only  for 
daily  incense,  and  blood  was  never 
spilt  upon  it,  excepting  once  a  year  on 
the  great  day  of  atonement.  Lev.  16: 
18,  19.  See  Ex.  30: 1  and  40,  5:26. 
"The  right  is  thefavo)-able  side. "  Alford. 
The  angel  did  not  appear  until  after  the 
priest's  usual  service.  See  v.  13. 


12.  Troubled.  Before  we  know  how 
God  will  reveal  himself,  whether  in 
mercy  or  in  wrath,  we  are  naturally 
troubled.  How  should  we  be  left  to 
despair  without  the  express  revelations 
of  grace  in  the  gospel!  See  Ps.  77.  v. 
8.  &c. 


13.  Fear  not.  This  is  the  message  o\ 
divine  grace,  "Be  not  afraid."  "Peace." 
"Why  are  ye  so  fearful."  This  saluta- 
tion was  quite  in  accordance  with  the 
whole  message.  ^[  Thy  prayer  is  heard. 
As  the  nation  were  expecting  the  Mes- 
siah, and  "looking  for  the  consolation 


124 


LUKE. 


[B.  C.  2. 


13  But  the  angel  said  unto  him, 
Fear  not,  Zacharias  :  for  thy  pray- 
er is  heard  j  and  thy  wife  Eliza- 
beth shall  bear  thee  a  son,  and 
thou  shalt  call  his  name  a  John. 


of  Israel,  (as  Simeon  and  Anna)  the 
priest  and  people  were  always  offering 
this  as  the  substance  of  their  prayers, 
that  the  expected  Saviour  should  come. 
The  angel's  message  accordingly  goes 
on  to  announce  the  glad  event,  com- 
pared with  which  ihe  mere  birth  of  a 
child  to  them  would  be  altogether  triv- 
ial. ^John.  This  word  from  the  He- 
brew means  "Jehovah  is  gracious,"  or 
"the  grace  of  God."  This  was  not  the 
apostle  John. 

14.  Joy  and  gladness.  This  may  read, 
"  He  shall  be  to  thee  (a  source  of)  joy 
and  exultation."  This  expresses  the 
fact  that  he  was  to  be  born  as  the  glad 
harbinger  of  their  Messiah.  The  term 
gladness,  is  emphatic,  and  means  ex- 
ultation. The  expectation  of  400  years 
since  Malachi's  prediction  is  now  about 
to  come,  in  the  person  of  their  son,  and 
many  who  had  cherished  such  a  patient 
hope,  should  rejoice  at  his  birth,  for 
reasons  which  follow,  especially  in  v. 
17.  See  vs.  58  and  56.  \  At  his  birth. 
The  Papists  abuse  this  passage  to  au- 
thorize a  procession  of  dancing  and 
leaping,  in  an  annual  celebration  of 
John's  birth-day. 

15.  Great,  kc.  It  is  distinctly  expres- 
sed here  that  his  greatness  was  to  be 
not  of  an  earthly,  but  of  a  spiritual 
kind,  and  in  reference  to  divine  things. 
The  same  is  declared  in  Matt.  11 :  11. 
^[  Neither  wine,  &c.  This  language  sim- 
ply declares  that  he  should  live  a  Naza- 
rite; that  is,  one  solemnly  separated  un- 
to God  for  a  special  work.  The  priests 
also  abstained  while  they  were  perform- 
ing their  duties  in  the  temple.  Lev.  10: 
9.  The  use  of  wine  was  forbidden  only 
to  such.  Numb.  6  :  3.  This  wine  of 
Judea  was  the  common  juice  of  the 
grape,  and  fresh,  and  was  used  as  an 
ordinary  drink  by  the  people.  This 
severe  habit  of  John  was  expressive  of 
his  work,  and  his  food  and  dress  also, 


14  And  thou  shalt  have  joy  and 
gladness ;  and  many  shall  rejoiceb 
at  his  birth. 

15  For  he  shall  be  greatc  in  the 
sight  of  the  Lord,  and  shall d  drink 

6  v.  58.     c  ch.  7.28.    d  Nu.  6.3. 


were  all  in  keeping  with  his  mission. 
Locusts  and  wild  honey  to  eat — sack- 
cloth of  camel's  hair  to  wear — and  to 
be  denied  these  favorite  drinks.  He 
was  to  come,  neither  eating  bread  nor 
drinking  wine.  "The utmost  severity 
of  legal  observance  appears  concentra- 
ted in  the  law  of  the  Nazarite,  and  to 
represent  this  was  John  called,  who 
forms,  as  it  were,  the  keystone  of  the 
Old  Testament,"  "It  was  a  concen- 
tration of  the  spirit  of  the  law,  whose 
office  was  to  convince  of  sin,  and  so  he 
eminently  represented  the  law  and  the 
prophets  in  the  work  of  preparing  the 
way  for  Christ."  —  Alford.  \  Strong 
drink.  This  abstinence  was  practised 
also  by  Samson  and  Samuel,  (Judges 
13.  1  Sam.  1 :  11,)  as  distinguishing 
a  Nazarite,  (Numb.  6:  3.  &c.)  that  is, 
one  separated  by  a  vow  unto  the  Lord, 
"for  the  consecration  of  his  God  is  up- 
on his  head."  This  term,  rendered 
strong  drink,  is  applied  to  any  intox- 
icating liquor.  "We  must  not  on  this 
ground  imagine"  says  Calvin,  "that 
the  worship  of  God  consists  in  absti- 
nence from  wine — only  let  all  practise 
temperance."  ][  Shall  be  filled,  &c. 
This  expresses  the  pre-eminent  and 
most  abundant  gifts  of  the  Spirit.  He 
should  be  an  extraordinary  subject  of 
the  Holy  Spirit's  influence,  from  his 
earliest  infancy,  in  a  way  that  should 
appear  with  his  very  first  acts.  See  Cal- 
vin. "Let  us  learn  by  this  example, 
that  from  the  earliest  infancy  to  the 
latest  old  age,  the  operation  of  the  Spi- 
rit in  men  is  free." — Calvin.  We  learn 
also,  that  infants  are  capable  of  regen- 
eration. They  have  moral  natures  be- 
fore they  act  at  all.  They  must,  there- 
fore, be  "regenerated  and  saved  by 
Christ  through  the  Spirit."  Children, 
then,  are  never  too  young  to  be  con- 
verted. Sabbath-school  teachers  and 
parents   are  therefore  encouraged  t« 


B.  C.  2.] 


CHAP.  I. 


125 


neither  wine  nor  strong  drink ;  and 
he  shall  be  filled  with  the  Holy 
Ghost,  even*  from  his  mother's 
womb. 

16  And  many  of  the  children  of 
Israel  shall  he  turn  to  the  Lord 
their  God. 

17  And  b  he  shall  go  before  him 
in  the  spirit  and  power  of  Elias, 
to  turn  the  hearts  of  the  fathers 


pray  for  the  youngest,  that  they  may 
be  subjects  of  divine  regenerating  grace. 
The  good  king  Josiah  was  remarkable 
for  piety  in  his  early  youth — at  seven 
years  of  age.  2  Chron.  24 :  3. 

16.  Children  of  Israel.  Here  it  is  de- 
clared that  John  should  be  the  Elias 
whom  Malachi  had  prophesied  as  the 
immediate  forerunner  of  Christ.  For 
this  was  to  be  his  office,  as  signified  in 
Mai.  4:6,  to  turn  or  convert  the  ancient 
covenant  people  to  the  Lord,  as  a  great 
reformer  of  their  apostacy,  and  a  pre- 
parer of  his  way.  See  v.  17.  John 
preached  repentance.  Matt.  5 :  2. 

17.  Before  him.  That  is,  before  Jesus 
Christ,  who  was,  in  the  last  verse,  spo- 
ken of  as  the  Lord  God  of  Israel.  Hence, 
Christ  is  Jehovah  in  the  flesh.  ^[  Of 
Elias.  That  is,  in  the  character  of  the 
prophet  Elijah — in  the  same  spirit  of 
reform,  and  with  like  power.  See  note 
on  Matt.  11 :  14.  These  two  charac- 
ters were,  in  many  respects,  alike. 
Both  called  on  the  people  to  repent. 
Both,  at  the  risk  of  their  lives,  rebuked 
iniquity  in  high  places,  without  fear, 
Both  lived  much  apart  in  the  wilder- 
ness, and  wore  a  camel's  hair  dress 
and  leathern  girdle.  ^Fathers  to  the 
children.  The  children  of  Israel.  The 
descendants  of  Abraham  had  departed 
from  God  —  the  family  compact  had 
been  slighted,  and  the  true  religion  was 
thus  perilled.  See  Malachi.  Malachi 
already  accuses  them  of  this.  And 
since  his  time  they  had  still  more  griev- 
ously degenerated.  Therefore,  John 
should  preach  repentance,  and  should 
aim  at  a  reform  in  national  religion, 
by  reviving  the  domestic  religion.   This 

11 


to  the  children,  and  the  disobedi- 
ent1 to  the  wisdom c  of  the  just* 
to  make  ready  a  peopled  prepared 
for  the  Lord. 

18  And  Zacharias  said  unto  the 
angel,  Whereby  shall  I  know  this? 
fore  I  am  an  old  man,  and  my 
wife  well  stricken  in  years. 

19  And  the  angel  answering, 
said  unto  him,  I  am  Gabriel, f  that 

1  or,  ly.  Ps.  111.10.  cMatt.  11.14.  19.26.  Mar.  9.12. 
Ro.  4.21.     d  1  Pe.  2.9.     e  Ge.  17.17.    /  Da.  8.16.  v.  26. 


is  God's  plan.  ^  The  disobedient.  See 
Mai.  4:6.  The  sons  of  Jacob  (see  Mai. 
3:6,)  had  changed,  and  become  a  dis- 
obedient posterity  of  that  just  and 
godly  ancestry.  But  they  should  be 
turned  back  or  converted,  as  they  were 
in  the  time  of  Elijah,  after  most  griev- 
ous departures.  \  To  the  wisdom.  This 
indicates  the  aim  of  John's  work,  and 
the  reform  which  should  be  effected  to 
the  knowledge  and  faith  of  the  covenant. 
See  Mai.  3:7.4:4.  See  how  the  christian 
religion  was  propagated  by  household 
piety,  as  with  the  Jailor,  Lydia,  the 
nobleman  of  Capernaum,  and  the  three 
families  from  which  six,  perhaps  eight, 
of  the  twelve  Apostles  were  taken.  (An- 
derson's Domestic  Constitution.)  Also 
at  Pentecost,  "  For  the  promise  is  unto 
you,  and  to  your  children."  Acts  2:39. 
*{[  To  make  ready,  &c.  The  design  of  his 
preaching  was  to  make  the  people  at- 
tentive to  the  instruction  of  Christ. — 
Calvin.  The  law  was  our  school  master 
to  bring  us  unto  Christ.  Gal.  3  :  24 
So  John  was  to  school  and  train  the 
people  for  Christ's  coming  and  preach- 
ing. See  Matt.  11 :  11,  12,  where  Christ 
testifies  of  John's  work. 

18.  Whereby,  &c.  His  unbelieving 
temper  is  very  different  from  the  faith 
of  Abraham  in  like  circumstances, 
(Rom.  4: 17,  18.)  See  v.  20.  Hence, 
he  is  not  denied  a  sign,  but  it  is  such 
an  one  as  shall  be  also  a  punishment 
of  his  distrust. — It  belongs  to  faith  to 
believe  that  more  can  be  done  than 
carnal  reason  admits. — Calvin. 

19.  The  angel  here  gives  his  high 
authority  as  being  a  messenger  from 
God.    \ Gabriel.  This  name  means  "the 


126 


LUKE. 


[B.  C.  2. 


stand  in  the  ]  resence  of  God ;  and 
am  sent a  to  speak  unto  thee,  and 
to  shew  thee  these  glad  things. 

20  And  behold,  thou  shalt  beb 
dumb,  and  not  able  to  speak,  until 
the  day  that  these  things  shall  be 
performed,  because  thou  believest 
not  my  words,  which  shall  be  ful- 
filled in  their  season. 

21  And  the    people    waited  -for 


i  He.  1.14.    6Eze.  3.26. 


mighty  one  of  God,"  or,  ''the  power 
of  God;"  and  may  have  a  reference  to 
the  occasion  of  his  mission — to  an- 
nounce a  great  work  of  God's  sover- 
eign power  and  prerogative.  The  name 
would  be  at  once  familiar  to  Zacharias 
as  the  same  who  appeared  to  Daniel, 
(ch.  8:  16,  9:  21,)  and  it  would  recall 
that  message  which  this  very  angel  de- 
livered to  Daniel,  concerning  the  Mes- 
siah. \  That  stand,  &c.  This  phrase 
expresses  his  official  relations,  and  ac- 
tive office  work.  In  the  Persian  gov- 
ernment there  were  seven  princes  of 
the  Empire,  who  stood  nearest  the 
throne  of  the  king,  Esther  1 :  10-14. 
Compare,  also,  Isa.  6:1.  See,  also, 
Dan.  7  :  9,  &c.  Rev.  4:1,5,  6.  \Am 
sent.  This  was  important— that  the  an- 
gel came  not  of  himself — but  was  com- 
missioned from  God.  This  is  the  mean- 
ing of  the  words  apostle  and  mission- 
ary, sent.  The  ministerial  office  derives 
its  authority  from  the  divine  commis- 
sion. The  ministers  of  Christ  are  as 
truly  sent  to  preach  the  Gospel,  as  was 
this  angel  sent  with  this  message.  Heb. 
1 :7-14.  Angels  are  sent  forth  to  min- 
ister for  the  heirs  of  salvation,  and  we 
know  not  how  many  kind  and  gracious 
offices  they  perform  for  us.  Ps.  34 :  7. 
^Glad  tidings.  That  is,  of  John's  birth 
as  Christ's  forerunner.  The  Gospel 
means  glad  tidings,  and  John's  advent 
was  a  glad  event  only  as  introducing 
the  Gospel.  Mark  1:1.  Luke  2:10-17. 
20.  The  chastisement  was  so  ordered 
as  to  serve  the  important  end  of  calling 
public  attention  (v.  22).  It  was  also 
expressive  of  faith's  duty,  "  Be  still  and 
know  that  I  am  God."     fl  Until  the  day. 


Zacharias,  and  marvelled  that  he 
tarried  so  long  in  the  temple. 

22  And  when  he  came  out,  ho 
could  not  speak  unto  them :  and 
they  perceived  that  he  had  seen  a 
vision  in  the  temple ;  for  he  beck- 
oned unto  them  and  remained 
speechless. 

23  And  it  came  to  pass,  that,  as 
soon  as  the  days  of  his  ministra- 


The  chastisements  of  God's  people  have 
an  end.  They  are  for  a  special  pur- 
pose, and  they  are  promised  to  be  for 
their  good.  Compare  v.  64  with  vs. 
13  and  63.  ^Because.  This  was  the 
reason.  It  was  his  unbelief  that  was 
to  be  at  once  chastised  and  cured.  The 
affliction  was  gracious,  because  it  was 
accompanied  with  a  promise.  God  did 
not  give  him  up  to  that  unbelief.  He 
had  a  faith  that  was  to  be  exercised 
and  tested  by  this  revelation,  and  sub- 
jected to  a  fiery  trial.  Christians,  who 
indulge  unbelieving  views  of  the  Gos- 
pel, staggering  at  God's  great  promises, 
are  often  left  to  be  dumb  in  his  prais- 
es, and  in  their  joy  and  hope. 

21.  Waited.  The  priest  commonly 
tarried  only  a  short  time,  about  half 
an  hour,  and  the  people  were  accus- 
tomed to  wait  without,  in  the  court,  at 
silent  prayer,  while  he  offered  the  in- 
cense. They  waited  for  his  blessing  at 
the  close  of  the  service.  This  mirac- 
ulous visitation  had  detained  him  quite 
beyond  the  ordinary  time.  Hence  they 
were  already  in  a  state  of  wonder, 
ready  to  inquire  what  had  occurred, 
and  the  more  so  as  it  was  within  the 
holy  place,  in  the  presence  of  God. 

22.  They  perceived.  It  was  intended 
that  the  whole  multitude  should  notice 
the  miraculous  event.  His  whole  ap- 
pearance and  manner  showed  plainly 
that  he  had  seen  a  vision,  that  is,  had 
received  some  special  communication 
from  God.  Besides,  he  beckoned  to 
them,  or  indicated  to  them  this  gener- 
al fact. 

23.  The  days,  kc.  That  is,  the  week's 
tim:-  of  service  for  his  class,  or  course 


B.  G.  2.] 


CHAP.  I. 


127 


tion   were   accomplished,    he   de- 
parted to  his  own  house. 

24  And  after  those  days  his  wife 
Elisabeth  conceived,  and  hid  her- 
self nve  months,  saying, 

25  Thus  hath  the  Lord  dealt 
with  me,  in  the  days  wherein  he 
looked  on  me,  to  take  a  away  my 
reproach  among  men. 

Tf  26  And  in  the 
sixth  month  the  angel  Gabriel  was 

a  Ge.  30.23.  1  Sa.  1.6.  Isa.  54.1,5. 


of  priests.  The  priest  was  not  per- 
mitted to  leave  the  precincts  of  the 
temple  till  the  week's  term  was  finished. 
And  he  could  burn  incense  without  the 
faculty  of  speech.  Only  he  could 
not  have  blessed  the  people.  God 
adapts  his  chastisements  to  our  case. 
Ministers  are  often  smitten  dumb  in  the 
midst  of  their  labors,  while  yet  they 
must  go  on  and  minister  till  their  days 
are  accomplished.  They  can  yet  offer 
the  incense  of  prayer  and  praise,  even 
when  they  are  "not  able  to  speak." 
Zacharias  is  thought  to  have  lived  at 
Jutta,  in  the  hill  country,  south  of  Je- 
rusalem. 

24.  Hid  herself.  This  does  not  mean 
to  limit  the  retirement  to  the  exact  pe- 
riod of  five  months,  but  rather  with 
reference  to  verse  26,  to  state  that  she 
was  retired  five  months,  and  in  the 
sixth  month  Mary  came  to  her.  It 
would  seem  also,  from  the  connexion 
between  verses  24  and  25,  that  her  re- 
tirement was  for  meditation  and  devo- 
tion in  regard  to  this  dealing  of  God 
with  her,  saying  "Thus  hath  the  Lord 
dealt,"  &c. 

25.  Looked  on  me.  That  is,  regarded 
me,  ^[  My  reproach.  It  was  a  reproach 
among  the  Jews  to  be  childless,  (Ex. 
32:  13.  1  Sam.  1:6,  11,)  and  children 
were  considered  a  great  blessing  in  the 
married  state.  Lev.  26:9.  Deut.  7:13. 
Ps.  128:  3.  This  originated,  doubtless, 
in  the  desire  to  be  the  mother  of  the 
Messiah. 

1 3.  An  Angel  appears  to  Mary. 
Nazareth. 


sent  from  God,  unto  a  city  of  Gal- 
ilee, named  Nazareth, 

27  To  a  virgin  b  espoused  to  a 
man  whose  name  was  Joseph,  of 
the  house  of  David;  and  the  vir- 
gin's name  was  Mary. 

28  And  the  angel  came  in  unto 
her,  and  said,  Hail,  thou  that  ari 
highly  favoured,  c  the d  Lord  is 
with  thee :  blessed  art  thou  among 
women. 

6  Matt.  1.18.  1  or,  graciously  accepted;  or,  much 
graced,    c  Da.  9.23.    d  Ju.  G.12. 

Matt.         I       Mark.         I       Luke.        |     John. 

I  1 1.26-38.| 

26.  Sixth  month.  That  is,  after  she 
had  been  hid  five  months. 

27.  Espoused.  See  Matt.  1 :  18, 19. 
^  House  of  David,  Of  the  family  or 
posterity  of  David.  The  reference 
seems  to  be  to  Joseph.  Though  it  is 
nowhere  expressly  stated  in  the  Gos- 
pels that  Mary  was  of  the  house  of 
David,  it  is  inferred  from  the  taxing, 
and  from  the  genealogy  given  by  Luke. 
As  Christ  was  of  the  seed  of  David  ac- 
cording to  the  flesh,  it  was  through 
Mary  as  his  own  mother.  Yet  Dr.  Da 
Costa  argues  that  Mary  would  not  need 
to  be  a  lineal  descendant  of  David,  since 
in  Israel  the  children  were  always  born 
to  the  husband  as  Ms  heritage.  See 
Four  Witnesses,  p.  476, 

28.  Hail.  This  was  a  common  word 
of  salutation,  meaning  rejoice,  f[  High- 
ly favored.  This  word  means  graciously 
treated:  one  to  whom  signal  grace  is 
shown.  It  expresses  that  unmerited 
favor  with  which  she  was  visited,  to  be 
chosen  of  God  out  of  all  her  race,  as 
the  mother  of  the  Messiah.  This  sal- 
utation, so  far  from  proving  the  Vir- 
gin Mary  to  be  an  object  of  worship, 
refers  this  distinction  to  the  mere  grace 
of  God,  and  only  salutes  her  to  notify 
her  of  this  grace.  She  was  a  sinful 
creature  like  others,  and  hence  this 
honor  was  most  amazing  towards  her. 
See  v.  30,  which  has  the  same  idea 
based  on  the  same  term.  See  Acts  7: 
46,  where  the  same  language  is  used 
of  Abraham.     So  also  of  Noah,  (Gen. 


128 


LUKE. 


[B.  C.  1. 


29  And  when  she  saw  him,  she 
was  troubled  at  his  saying,  and 
cast  in  her  mind  what  manner  of 
salutation  this  should  be. 

30  And  the  angel  said  unto  her, 
Fear  not,  Mary;  for  thou  hast 
found  favour  with  God. 

31  And,  behold,  thou  a  shalt  con- 
ceive in  thy  womb,  and  bring  forth 
a  son,  and  shalt  call  his  name  JE- 
SUS. 

32  He  shall  be  great,  b  and  shall 
be  called  the  c  Son  of  the  Highest : 
and  the  Lord  God  shall  give  unto 

a  Isa.  7.14.  Matt.  1.21.    6  Matt.  12.42.     c  He.  1.2-8. 

6:8,)  and  of  Joseph,  Gen.  39 :  4.  \The 
Lord.  This  may  read  the  Lord  be  with 
thee,  which  is  more  in  keeping  with  the 
usual  form  of  salutation  among  the 
Jews.  Ju,  6:  12.  Ruth  2  :  4.  ^Blessed. 
This  is  a  Hebrew  form  of  the  super- 
lative, meaning  "Happiest  of  women." 

29.  Was  troubled.  The  sight  of  an 
angel,  and  the  fact  that  a  salutation 
was  seldom  offered  to  a  woman,  and 
besides,  the  language  of  the  angel  all 
amazed  and  perplexed  her.  She  gave 
some  signs  of  astonishment,  v.  30. 
^[  Cast,  &c.  Considered,  pondered. 

30,  31.  Here  is  promised  her  the 
precise  accomplishment  of  Isa.  7:  14. 
See  Matt.  16:  22,  23,  notes.  The  name 
is  given  as  in  Matthew  1 :  28,  where 
the  reason  of  it  is  also  stated  in  the 
meaning  of  the  name,  and  of  his  office 
work. 

32.  Shall  be  great.  There  seems  a 
reference  here  to  Isa.  9:  7-6  and  Dan, 
7:  14.  See  Matt.  12:  42.  A  greater 
than  Solomon  is  here !  ^  Shall  be 
called.  This  often  means  simply — he 
shall  be.  \  The  Son.  John  is  repre- 
sented (v.  76)  as  the  Prophet  of  the 
Highest,  the  Most  High  God,  for  which 
term  see  Acts  7 :  48,  Mark  5 :  7, 
^  The  throne.  The  kingdom.  See  v.  33. 
Christ  was  the  promised  Son  of  David, 
who  was  to  occupy  his  throne.  2  Sam. 
7:  11-12.  Ps.  45  :  6-7.  See  also  Heb. 
1:8.  fl  His  jather  David.  This  would 
seem  to  imply  that  Mary  was  descend- 


him  the   throne  *  of   his    father 
David : 

33  And  he  shall  reign  over  the 
house  of  Jacob  for  ever ;  and  e  of 
his  kingdom  there  shall  be  no  end. 

34  Then  said  Mary  unto  the 
angel,  How  shall  this  be,  seeing  I 
know  not  a  man  ? 

35  And  the  angel  answered  and 
said  unto  her,  The  Holy  Ghost 
shall  come  upon  thee,  and  the 
power  of  the  Highest  shall  over- 
shadow thee  ;  therefore  also  that 
holy  thing  which  shall  be  born  of 

d  2Sa.  7.11,12.  Isa.  9.6,7.     e  Da.  7.14,27.  Mi.  4.7. 


ed  from  David,  as  she  was  his  only 
parent  according  to  the  flesh.  See  v. 
28,  note. 

33.  The  house  of  Jacob.  That  is,  the 
family  or  posterity  of  Jacob,  the  chil- 
dren of  Israel.  Christ  was  indeed  to 
be  the  promised  king  of  the  Jews. 
Matt.  27 :  37.  See  Ps.  89 :  5.  Isa. 
9:  7.  Jer.  33:  15,  &c.  fl  Forever.  This 
perpetual  kingdom  is  in  the  church  of 
Christ.  See  Dan.  7:  14.  Ps.  72:  5-17. 
This  perpetuity  of  his  reign  hints  of 
the  nature  of  his  kingdom,  that  it  is 
over  God's  holy  hill  of  Zion,  (Ps.  2) 
as  the  king  of  his  people.  Rev.  7:10. 
11:  17. 

34.  Zacharias  doubted  of  the  possi- 
bility. Mary  only  inquires  how  it 
shall  be :  as  she  had  lived  with  no 
man  as  a  wife,  though  she  was  espous- 
ed to  Joseph.  This  doubt  was  only 
most  reasonable  in  the  circumstances, 
and  was  rather  an  inquiry  into  what 
seemed  naturally  impossible. 

35.  The  Holy  Ghost.  This  directed 
her  mind  to  a  divine  operation  for  this 
great  end.  The  terms  here  used,  shall 
come  upon  thee — shall  overshadow  thee — 
would  only  give  a  hint  of  the  effi- 
cient power,  but  not  so  as  to  satisfy 
any  curiosity.  She  is  referred  back  to 
that  divine  agency  which  brooded  over 
the  waters  at  the  creation.  Gen.  1 :  2. 
\  Therefore.  This  implies  that  Christ 
was  not  to  be  born  by  ordinary  gener- 
ation, since  he  needed  to  be  holy — 6ep« 


B.  C.  1.] 


CHAP.  I. 


129 


thee  shall  be  called  a  the  Son  of 
God. 

36  And,  behold,  thy  cousin  Eli- 
sabeth, she  hath  also  conceived  a 
son  in  her  old  age  :  and  this  is  the 
sixth  month  with  her  who  was 
called  barren. 

37  For  b  with  God  nothing  shall 
be  impossible. 

a  Mar.  1.1.    b  Mai.  4.5,6. 


arate  from  sinners.  Heb.  7:26.  ^  That 
holy  thing.  Literally,  the  holy  offspring 
shall  be  called — that  is,  shall  be — 
(v.  32,  note)  the  Son  of  God.  God's 
holy  child  Jesus.  Acts  4:  27.  Not 
that  he  became  now,  for  the  first,  the 
son  of  God — because  he  was  eternally 
such — but  that  this  miraculous  and 
holy  conception  was  fitted  to  his  divine 
nature,  as  God'  s  only  begotten  Son. 
As  it  was  necessary  that  he  should  be 
a  real  man  to  expiate  our  sins;  so  it 
was  necessary  that  he  should  be  with- 
out sin  in  himself,  to  bear  the  sin  of 
others.  1  Pet.  1:19.  This  extraordi- 
nary birth  of  Christ,  to  escape  the 
common  corruption  of  our  nature, 
shows  that  all  others,  as  they  are  born 
in  the  ordinary  way,  are  inevitably 
corrupt.  That  Christ  was  conceived 
without  sin  is  here  carefully  revealed. 
That  Mary  was  so  conceived  is  no 
where  stated,  but  the  contrary  is  here 
supposed  and  provided  against  by  the 
special  agency  of  the  Holy  Ghost.  Yet 
the  Papal  Church  now  proclaims  this 
as  one  of  her  tenets. 

36.  Mary  is  here  told  of  Elizabeth's 
case,  for  the  confirmation  of  her  faith. 
So  Elizabeth  finds  her  faith  confirmed 
by  the  salutation  of  Mary :  v.  41.  The 
angel  tells  the  wonderful  facts  in  re- 
gard to  Elizabeth,  so  as  to  show  Mary 
that  nothing  was  impossible  with  God. 
The  bare  word  of  God  ought  to  have 
been  enough,  but  to  prevent  further 
hesitation,  the  Lord  condescends  to 
strengthen  his  promise  by  this  new  aid. 
^f  Thy  cousin.  That  is,  a  relative  by  the 
mother's  side.  It  appears  hence  that 
Jesus  and  John  the  Baptist  were  rela- 
tives by  birth.     Elizabeth  was  of  the 


38  And  Mary  said,  Behold  the 
handmaid0  of  the  Lord;  be  it 
unto  me  according  d  to  thy  word. 
And  the  angel  departed  from  her. 
139  And  Mary 
arose  in  those  days,  and  went  into 
the  hill  country  with  haste,  e  into 
a  city  of  Judah  j 

40  And  entered  into  the  house 

C  Ps.  116.16.    d  Ps.  119.38.     e  Jos.  21.9-11. 

tribe  of  Levi.  But  intermarriage  with 
other  tribes  was  prohibited  only  when 
it  might  remove  inheritances,  (Numb. 
36:  7,)  which  danger  would  not  exist 
in  marrying  a  priest,  as  he  could  not 
have  an  inheritance  :  and  so,  if  a  wo- 
man of  the  tribe  of  Levi  passed  into 
another  tribe.  Aaron  himself  married 
into  Judah;  (Exod.  6:  23-37.)  In 
Gen.  18: 14,  the  same  is  also  said  in 
Sarah's  case.  It  is  for  humble  child- 
like faith  to  rely  implicitly  upon  the 
power  of  God.  To  all  cavillers  it  may 
be  replied,  "Ye  do  err,  not  knowing 
the  power  of  God,"  Mark  12:  24, 
See  Rom.  4 :  20-21. 

38.  This  is  the  language  of  Mary's 
entire  concurrence.  She  was  convin- 
ced, and  satisfied  to  have  it  according 
to  the  message.  Contrast  Mary's  faith 
with  Eve's  unbelief.  By  the  one  came 
the  fall.  By  the  other  came  the  sal- 
vation. 

\\.  Mary  visits  Elizabeth. — Juttah. 

Matt.      I     Mark.     I       Luke.        I  John. 

I  1 1.39-66.| 

It  is  thought  by  some  that  the  events 
in  Matt.  1 :  18-25  must  have  occurred 
before  this. 

39.  This  shows  that  Mary's  mind 
was  taken  up  with  the  angel's  mes- 
sage, and  that  she  received  it  all  as 
truth,  as  regards  Elizabeth  and  her- 
self. On  the  faith  of  the  statement 
she  went  to  visit  her  relative.  That 
she  must  have  gone  at  once,  is  evident 
from  comparing  v.  56-7  with  v.  26. 
^  Hill  country.  This  lies  to  the  south 
of  Jerusalem.  See  map  in  Matt.  If  A 
city.  This  should  read  the  city  Juta 
or  Juttah.  Not  "  a  city  of  Judah." 
See  Josh.  15:  55,  and  21:  16.     This 


130 


LUKE. 


[E.  C.  1. 


of  Zaeharias,   and  saluted  Elisa- 
beth. 

41  And  it  came  to  pass,  that, 
when  Elisabeth  heard  the  saluta- 
tion of  Mary,  the  babe  leaped  in 
her  womb ;  and  Elisabeth  va<« 
filled  with  the  Holy  Ghost : 

42  And  she  spake  out  with  a 
loud  voice ;  and  said,  Blessed » 
art  thou  among  women;  and 
blessed  is  the  fruit  of  thy  womb. 

43  And  whence  is  this  to  me, 
that  the  mother  of  my  bLord 
should  come  to  me  ? 

a  Ju.  5.24.  v.  28.    6  Jno.  13.13. 


was  a  city  of  the  priests  in  the  moun- 
tains of  Judah  south  of  Hebron.  The 
place  still  exists  under  the  same  name. 

41.  This  verse  explains  Elizabeth's 
address  to  Mary  (v.  42,  &c.)  as  she 
could  not  have  known  at  all  of  Mary's 
case  previously  to  this.  ^  Filled  with 
the  Holy  Ghost.  This  accounts  for  her 
language.  She  was  endowed  with  the 
prophetic  influences  of  the  Spirit,  and 
she  was  also  excited  to  devout  thanks- 
givings. The  token  which  she  here 
received,  tended  to  confirm  her  faith, 
and  to  intimate  the  relation  which 
Elizabeth's  offspring  should  sustain  to 
that  of  Mary. 

42.  Blessed.  See  the  same  saluta- 
tion in  v.  28.  It  was  plainly  no  wor- 
ship of  Mary.  Mary  is  pronounced 
blessed,  but  as  the  mother  of  Elizabeth's 
Lori>,  v.  43.  A  higher  name  was  given 
to  Jael  (Judges  5:  24)  "Blessed  above 
women  shall  Jael  the  wife  of  Heber, 
the  Kenite,  be." 

43.  Elizabeth  here  expresses  her 
conscious  inferiority  to  Mary,  as  John 
afterward  to  Christ.  Elizabeth  recog- 
nized the  truth  of  the  Incarnation. 

45.  Mary's  prompt  and  signal  faith 
is  here  extolled.  It  was  a  striking 
contrast  to  the  unbelief  of  Zacharias, 
v.  18.  It  may  read  as  in  the  margin, 
(see  reference)  "  She  which  believed 
that  there  shall  be,"  &c. 

46-48.  May  here  breaks  out  in  re- 
sponse to  th?  salutation  of  Elizabeth, 


44  For  lo,  as  soon  as  the  voids 
of  thy  salutation  sounded  in  mine 
ears,  the  babe  leaped  in  my  womb 
for  joy. 

45  And  blessed  is  she  *  that  be- 
lieved :  for  there  shall  be  a  per- 
formance of  those  thing3  which 
were  told  her  from  the  Lor  J. 

46  And  Mary  said,  My c  soul 
doth  magnify  the  Lord. 

47  And  my  spirit  hath  rejoiced  d 
in  God  my  Saviour. 

48  For  he  hath  regarded  the  low  e 
estate  of  his  handmaiden  j  for  be- 

1  or,  which  believed  that  there  shall  be.  c  1  Sa.  2.1. 
Ps.  34.2,3.     d  Ps.  35.9.  Hab.  3.18.     e  Ps.  136.23. 

and  acknowledges  the  signal  honor  put 
upon  her,  as  appointed  to  be  the  mother 
of  our  Lord.  She  disclaims  that  wor- 
ship which  Papists  give  her,  for  she 
owns  Christ  as  her  Lord  and  Saviour, 
and  she  confesses  herself  his  hand- 
maiden and  owns  her  low  state  as  such 
— and  hence  that  she  is  not  to  be  wor- 
shipped for  this — but  that  God  alone  is 
to  be  worshipped  in  it  all.  To  wor- 
ship any  but  God  is  idolatry  and  as 
such  it  is  forbidden.  Exod.  20 :  4,  5, 
and  34 :  14.  We  are  to  remember  that 
Christ  was  looked  for  by  the  Jewish 
nation,  and  that  Mary  understood  the 
honor  of  being  made  the  mother  of  our 
Lord.  Some  of  the  expressions  in  this 
song  are  gathered  from  the  song  of 
Hannah  with  which  she  was  doubtless 
familiar.  1  Sam.  2:  1-10.  ^Mag- 
nify. Mary  thus,  in  her  whole  heart 
and  with  all  her  powers,  exalts  and 
glorifies  the  Lord.  Compare  the  song 
of  Hannah.     1  Sam.  2 :  1-10. 

47.  She  already  recognizes  God  in 
Christ  Jesus  as  her  Saviour,  and  shows 
her  understanding  of  the  annuncia- 
tion that  the  child  was  to  be  called 
Jesus,  "for  he  shall  save  his  people," 
&c.  She  even,  already,  beholds  her 
Saviour,  in  the  holy  child  that  should 
be  born  of  her,  and  that  he  was  to  be 
the  promised  Saviour  of  men.  v.  48. 
She  may  also  speak  prophetically  here, 
without  as  yet  the  full  conception  of 
this  truth. 


B.  C.  1.] 


CHAP.  I. 


131 


hold,  from  henceforth  all  genera- 
tions shall  call  me  a  blessed. 

49  For  he  that  is  mighty  b  hath 
done  to  me  great  things ;  and  holy 
c  is  his  name. 

50  And  d  his  mercy  is  on  them 

a  Qe.  17.1.  b  Ps.  71.21. 126.2,3.  Ep.  3.20.  c  Ps.  111.9. 
d  Ge.  17.7.  Ex.  20.6.  Ps.  103.17. 


48.  She  extols  the  signal  favor  that 
regarded  her  in  her  low,  obscure  con- 
dition, and  put  such  honor  upon  her, 
as  a  chosen  vessel  for  God.  The  same 
idea  is  repeated  in  v.  52.  "He  hath 
exalted  them  of  low  degree.''''  \For  be- 
hold. This  honor  to  her  is  the  more 
amazing  as  she  looks  forward  to  the 
realization  of  the  covenant  promise 
made  generally  to  Abraham,  and  now 
particularly  applied  to  herself.  "  In 
thee  shall  all  nations  of  the  earth  be 
blessed" — that  is,  as  progenitor  of 
Christ.  There  would  be  no  more  rea- 
son from  this,  to  worship  her  as  the 
Papists  do,  than  there  is  to  worship 
any  of  the  patriarchs.  \  Shall  call  me 
blessed.  All  nations  should  be  blessed 
in  her,  as  being  the  immediate  progen- 
itor of  Christ. 

49.  He  that  is  mighty.  That  is  the 
Almighty  God.  She  acknowledges 
God's  power  also,  and  goodness  in  thus 
accomplishing  through  her,  of  lowly 
condition,  such  great  things.  The 
whole  hymn  expresses  her  fullest  con- 
fidence that  it  would  all  eventuate  as 
the  angel  had  announced.  Her  faith 
therefore  was  wonderful,  and  all  the 
kingdom,  power  and  glory  are  ascribed 
to  God  in  the  spirit  of  a  true  and  hum- 
ble believer.  ^  Holy  is  his  name.  Hal- 
lowed be  his  name.  Mary  claims  no 
worship  to  herself,  but  sets  God  before 
her  as  the  only  object  of  worship.  The 
Papists  go  in  direct  opposition  to  her 
example  and  testimony  here,  while 
they  pretend  to  exalt  her  above  Christ. 
So  Mary's  example  after  his  ascension 
was  to  pray  with  the  other  disciples. 
Acts  1 :  14. 

50.  His  mercy.  This  recognizes  God's 
titles  and  claims  as  a  covenant-keeping 
God,  and  as  the  author  of  the  covenant 
made  with  the  church  through  Abra- 


that  fear  him,  from  generation  to 
generation. 

51  He*  hath  shewed  strength 
with  his  arm;  he  hath  scattered 
thef  proud  in  the  imagination  of 
their  hearts. 

e  Ps.  98.1.  Isa.  51.9.  52.10.  63.5.    /I  Sa.  2.9.  Da.  4.37. 


ham.  This  gospel  covenant  was  now 
about  to  be  signally  fulfilled.  See  Gen. 
17:7,  and  Deut.  7:  9.  This  is  here  re- 
ferred to,  as  expressing  God's  faithful- 
ness. The  Abrahamic  covenant  is  in 
such  terms — "I  will  be  a  God  to  thee 
and  to  thy  seed  after  thee."  And  this 
is  the  unchangeable  method  of  God's 
grace.  He  shows  his  faithfulness  to 
pious  families.  Rom.  9 :  29.  The  child- 
ren of  christian  parents  are  baptized, 
to  show  that  this  is  God's  covenant  still; 
and  that  he  will  be  faithful  to  us  now 
as  he  was  to  Abraham  of  old.  Ps.  103 : 

15,  &c.  Yet  it  is  not  any  virtue  in 
baptism — as  a  mere  formality,  (with 
careless  sponsors  and  a  careless  house,) 
whoever  may  administer  it.  But  it  is 
in  the  families  of  the  faithful,  "upon 
them  that  fear  him,"  and  "such  as  keep 
his  covenant,"  &c.  Ps.  103 :  17,  18. 

51.  Here  the  hymn  celebrates  the 
wonders  which  God  had  wrought  of  old, 
and  prophetically  looks  forward  to  the 
triumphs  which  he  would  work  through 
this  event.  <§He  hath  shewed.  He  hath 
wrought  strength  or  victory  by  his  arm. 
The  sentiment  is  expressed  in  Isa.  59: 

16.  "  Therefore  his  arm  brought  sal- 
vation unto  him,"  &c.  It  can  well  re- 
fer eminently  to  the  arrangements  for ' 
bringing  in  his  first  begotten  into  the 
world.  The  doctrine  of  a  Messiah  or 
Christ  is  the  power  of  God  unto  salva- 
tion to  every  one  that  believeth.  ^He 
hath  scattered  the  proud  of  heart.  He  dis- 
comfiteth  those  that  are  haughty  in 
their  purposes  of  heart.  This  is  the 
sentiment  so  often  expressed  in  tho 
prophets,  as  to  the  superiority  of  God 
in  his  counsels  to  all  opposers.  Is.  29 : 
14.  44 :  25-6.  ' '  That  turneth  wise  men 
backward  and  maketh  their  knowledge 
foolish."  And  the  Apostles  repeat  the 
same,  "where  is  the  wise,"  &c» 


132 


52  He a  hath  put  down  the 
mighty  from  their  seat?,  and  exalt- 
ed them  of  low  degree. 

53  Heb  hath  filled  the  hungry 
with  good  things,  and  the  rich  he 
hath  sent  empty  away. 

54  He  hath  holpen  his  servant 
Israel,  in c  remembrance  of  his 
mercy; 

a  Job  5.11.  ch.  18.14.    h  1  Sa.  2.5.    c  Ps.  98.3. 


LUKE.  [B.  C.  1. 

55  As  he  spake d  to  our  fathers, 
to  Abraham,  and  to  his  seed  for- 
ever. 

56  And  Mary  abode  with  her 
about  three  months,  and  returned 
to  her  own  house. 

57  Now  Elisabeth's  full  time 
came,  that  she  should  be  deliver- 
ed ;  and  she  brought  forth  a  son. 

dGe.  17.19.  Ps.  132.11. 


52.  Tf  The  mighty.  dvvaarac — dynas- 
ties. See  Ps.  107:  39.  Dan.2:61.  This 
further  expresses  God's  distinguished 
grace  which  Mary  celebrates  in  her 
election  as  the  Mother  of  our  Lord. 
God's  sovereign  prerogative  is  thus  ex- 
tolled by  Hannah  in  her  song.  1  Sam. 
2 : 1-10.  "He  bringeth  low  and  lifteth 
up" — and  by  the  Psalmist,  (Ps.  75 :  7,) 
"For  God  is  the  Judge.  He  putteth 
down  one  and  setteth  up  another." 
Mary  here  celebrates,  prophetically, 
in  her  song,  the  triumphs  of  the  Sa- 
viour's kingdom,  and  in  the  inspiration 
regards  the  event  as  already  accom- 
plished. Observe.  They  who  are 
really  subjects  of  divine  grace,  will  al- 
ways be  ready  to  recognize  God's  sov- 
ereign, distinguishing,  electing  love,  in 
their  salvation. 

53.  Here  the  idea  of  God's  sovereign 
grace  is  differently  expressed — that  God 
is  no  respecter  of  persons — that  he  has 
regard  to  the  lowly:  and  the  proud  he 
knoweth  afar  off. 

54.  The  general  sentiment  is  here 
applied  to  her  own  case.  \  He  hath 
holpen — helped — literally,  propped  up. 
When  the  Jewish  nation  was  so  utterly 
reduced  (the  sceptre  departed,)  and 
ready  to  fall,  God  interposed  and  rais- 
ed up  his  people  Israel — that  is,  by 
sending  the  Messiah.  ^In  remembrance. 
Remembering  his  covenanted  mercy — 
that  is,  his  promise  to  Abraham  and 
the  patriarchs  in  holy  covenant. 

55.  As  he  spake.  See  vs.  70-73.  God 
had  now  remembered  his  covenant  to 
the  patriarchs,  the  substance  of  which 
was  that  Christ  should  come  of  the  seed 
of  David  and  of  Abraham,  and  now  it 
Was  about  to  be  fulfilled.     \  For  ever. 


This  is  added  in  proper  connexion  with 
the  previous  verse,  to  express  God's 
faithfulness,  which  is  everlasting,  from 
generation  to  generation.  Observe. 
(1.)  All  ages  have  attested  the  immu- 
table truth  and  fidelity  of  God,  and  all 
his  people  have  so  experienced,  and  all 
his  dealings  with  the  church  have  so 
proved.  (2. )  God  is  a  sovereign  in  all  his 
dealings,  yet  faithful,  forever,  to  all  his 
promises.  He  is  on  a  throne,  yet  it  is 
a  throne  of  grace.  (3.)  The  Old  Tes- 
tament saints  were  under  the  same  cov- 
enant of  grace  under  which  believers 
now  are.  "  The  Fathers"  of  the  church 
are  Abraham,  Isaac  and  Jacob. 

56.  About  three  months.  After  Mary's 
return,  those  things  occurred,  as  we 
suppose,  which  are  mentioned  in  Matt. 
1:18  and  19,  though  they  may  have 
been  previous.  See  $4.  ^Her  oicn  house. 
That  is,  at  Nazareth.  See  ch.  2  :  39. 
We  saw  the  spot  which  is  pointed  out 
as  the  dwelling  place.  Chambers  in 
the  rock  are  shown  as  their  apartments, 
but  the  house  of  Joseph  and  Mary  is 
said  by  the  monks  to  have  gotten  to 
Italy !  I  asked  a  monk  there  how  this 
could  be.  He  said,  "God  could  make 
it  fly  there."  It  is  said  by  them  to 
have  been  carried  by  miracle  to  Loret- 
to,  in  Italy.  So  superstitious  are  the 
priests  and  people  of  the  Papal  Church. 
\  5.  The  birth  of  John  the  Baptist. 

Jutta. 

Matt.       I       Mark.        |       Luke.       I       John. 

1 1.57-80.1 
58.  Cousins.  Relatives.  Congratu- 
lations were  customary  in  ordinary  ca- 
ses of  child-birth.  In  this  case  they 
were  special.  See  v.  14.  ^Shewed  great 
mercy.  Literally,  had  magnified  mercy. 


B.  C.  1.] 


CHAP.  I. 


133 


58  And  her  neighbours  and  her 
cousins  heard  how  the  Lord  had 
shewed  great  mercy  upon  her;  and 
they*  rejoiced  with  her. 

59  And  it  came  to  pass,  that  on 
the  eighth  day  they  came  to  cir- 
cumcise the  child ;  and  they  called 
him  Zacharias,  after  the  name  of 
his  father. 

60  And  his  mother  answered  and 


59.  The  eighth  day.  This  was  the  day 
fixed  by  the  Mosaic  law  (Levit.  12:  3,) 
for  circumcision.  See  Gen.  17: 12.  God 
instituted  this  rite  as  the  seal  of  the 
covenant  with  Abraham.  And,  accord- 
ing to  this  very  ancient  usage,  John 
received  his  name  on  the  day  of  his 
circumcision.  Gen.  21 :  3,  4.  So  did 
our  Lord.  ch.  2  :  21.  fl  Zacharias.  It 
would  seem,  from  Old  Testament  gene- 
alogies, that  it  was  not  usual,  among 
the  Jews,  to  name  the  son  after  the 
father,  but  after  other  relatives,  v.  61. 
Yet,  as  this  case  was  quite  peculiar, 
sympathy  for  the  dumb  father,  and  the 
interest  of  the  family  to  devolve  upon 
this  one  son,  born  out  of  time,  naturally 
enough  suggested  the  father's  name. 

60.  John.  Heb.  Johanan — meaning 
bestoived  by  Jehovah.  This  was  the 
name  dictated  by  the  angel,  v.  13.  It 
had  probably  been  made  known  to 
Elizabeth  by   Zacharias,    in   writing; 


said,  Not  so;  but  lie  shall  be  call- 
ed John. 

61  And  they  said  unto  her,  There 
is  none  of  thy  kindred  that  is  call- 
ed by  this  name. 

62  And  they  made  signs  to  his 
father,  how  he  would  have  him 
called. 

63  And  he  asked  for  a  writing- 
table,  and  wrote,  saying,  His  name 


else  she  must  have  spoken  it  by  reve- 
lation, which  we  need  not  suppose. 

61.  None  of  thy  kindred.  This  fact 
is  here  brought  out,  to  show  that  this 
name  was  given  him  with  a  very  spe- 
cial reference,  and  altogether  out  of 
the  ordinary  way,  to  signify  the  rela- 
tion in  which  this  child  should  stand 
to  the  kingdom  of  grace  and  salvation, 
rather  than  to  his  natural  household, 
and  that  thus  he  was  a  special  gift  of 
God.  So  our  Lord's  name  was  not 
found  among  his  ancestors.  They 
would  naturally  suppose  that  she 
would  choose  some  family  name,  if  she 
wished  it  to  be  any  other  than  Zacha- 
rias. This  name,  too,  was  so  entirely 
new  in  the  family,  that  they  expressed 
surprise  at  it,  and  wondered  on  what 
account  it  should  be  chosen,  as  it  was 
not  on  account  of  any  relative  being  so 
called.  As  the  Jews  were  very  careful 
to  keep   their   genealogies,    and  were 


very  particular  to  preserve  their  fami- 
lies and  tribes  distinct,  we  can  under- 
stand this  suggestion  of  the  relatives 
and  friends. 


12 


63.  He  asked.  That  is,  by  signs,  as 
he  was  dumb.  ^  A  writing  table.  This 
was  rather  a  tablet,  upon  which  the 
writing  was  done,  as  upon  a  sheet  of 


134 


LUKE. 


[B.  C.  1. 


is  a  John      And  they  marvelled 
all. 

64  And  his  month  b  was  opened 
immediately,  and  his  tongne  loosed, 
and  he  spake,  and  praised  God. 

65  And  fear  came  on  all  that 
dwelt  round  about  them  j  and  all 
these  1  sayings  were  noised  abroad 
throughout  all  the  hill  country  of 
Judea; 

66  And  all  they  that  heard  them 

a  ver,  13.     6  ver.  20.     1  or,  things. 


paper.  Some  soft  material  like  wax 
was  spread  upon  a  thin  board,  and  the 
letters  were  written  upon  it  with  an 
iron  pen.  This  was  before  paper  was 
in  use.  Tablets  of  lead,  wood,  wax 
and  ivory  were  used.  The  Anglo- 
Saxon  version  renders  it,  a  wax  board. 
Sometimes  these  tablets  were  put  to- 
gether in  folds  or  leaves,  like  our 
slate  books.  ^  His  name.  Zacharias 
here  followed  the  angel's  direction,  and 
so  professed  his  faith,  though  he  had 
been  at  first  so  unbelieving.  The 
naming  of  the  child  according  to  the 
divine  direction  was  the  consummating 
act.     All  the  things  were  performed. 

64.  According  to  the  promise  (v.  20) 
his  mouth  was  now  opened.  He  had 
been  dumb  nine  months  for  his  unbe- 
lief, and  on  his  recovery  now,  he  first 
used  his  speech  in  thanksgiving,  and 
praised  God. 

65.  Fear.  Holy  dread,  or  reveren- 
tial awe,  was  a  natural  effect  of  this 
upon  the  neighborhood,  who  saw  or 
heard  these  things.  It  was  not  so 
much  the  recovery  of  Zacharias,  as  it 
was  his  full  account  of  the  wonderful 
facts,  and  his  devout  testimony  to  the 
divine  goodness,  power  and  faithful- 
ness, that  filled  the  people  with  holy 
awe.  When  the  tongues  of  unbeliev- 
ing and  dumb  Christians  are  loosed, 
and  they  testify  of  God's  dealings  to- 
wards them,  and  give  him  praise,  then 
fear  comes  upon  all  around.  A  whole 
neighborhood  is  moved.  \  The  hill 
country.  This  is  the  region  South  of 
Jerusalem,  about  Hebron,  which  is 
eighteen  miles   distant.     The  report 


laid  them  up  c  in  their  hearts,  say- 
ing, What  manner  of  child  shall 
this  be  ?  And  the  hand  d  of  the 
Lord  was  with  him. 

67  And  his  father  Zacharias  was 
filled  with  the  Holy  Ghost,  and 
prophesied,  saying, 

68  Blessed  c  be  the  Lord  God  of 
Israel;  for  he  hath  visited  and 
redeemed  his  people, 

c  ch.  2.19,51.    d  Ps.  80.17.    e  Pa.  72.13. 


had  not  reached  Jerusalem.  The 
Scribes  and  Pharisees  there  knew  not 
as  yet  these  wonderful  things. 

66.  Laid  them  vp.  That  is,  treasured 
them  in  mind  and  pondered  them,  as 
full  of  meaning.  So  it  is  said  of  Mary, 
(ch.  2:  19)  "Mary  kept  all  these 
things,  and  pondered  them  in  her 
heart."  v.  51.  ^[  What  manner  of  child. 
This  strong  impression  of  the  commu- 
nity, and  their  awakened  inquiry  about 
the  career  of  this  child,  are  here  in- 
troduced as  showing  that  the  wonders 
were  calculated  to  produce  the  design- 
ed effect — to  refer  the  people  to  his 
future  greatness.  ^  The  hand  of  the 
Lord.  It  is  here  stated  for  general 
information,  that  the  power  and  grace 
of  God  were  remarkably  displayed  in 
his  case ;  so  that  people  took  know- 
ledge of  him,  as  an  extraordinary 
person. 

67.  Filled  with  the  Holy  Ghost.  This 
phrase  has  reference  here  to  prophetic 
gifts  of  the  Spirit.  See  v.  41.  ch.  2: 
25.  The  spirit  of  prophecy,  a  pecu- 
liar glory  of  the  Jewish  church,  had 
ceased  with  Malachi ;  and  now,  nearly 
four  hundred  years  after,  it  was  res- 
tored again  in  Zacharias.  This  is  also 
a  most  remarkable  prophecy  of  Christ 
and  of  John  the  Baptist.  It  expresses 
the  great  doctrines  of  grace,  and  asserts 
that  all  the  prophets,  from  the  first, 
had  testified  of  Christ,  (70)  whose 
coming  was  now  about  to  fulfill  them 
all. 

68.  Blessed.  This  ascription  is  found- 
ed on  the  vision  which  Zacharias  had 
of  Christ,  for  whom  he  specially  gives 


B.  C.  1.] 


CHAP.  I. 


135 


69  And  hath  raised  up  an  horn 
of  salvation  a  for  us,  in  the  house 
of  his  servant  David  ; 

a  Ps.  111.9. 

thanks,  and  seems  to  regard  his  own 
son — Christ's  forerunner — chiefly  in 
his  relations  to  Christ.  \  Lord  God  of 
Israel.  This  title  is  used  to  indicate 
God's  faithfulness  to  his  covenant  peo- 
ple, which  was  now  so  eminently  to 
appear.  ^  Hath  visited.  When  the 
ancient  church  seemed  now  to  have 
been  left  by  God,  he  had  not  deserted 
them,  but  had  visited  them.  The 
same  word  is  used  v.  78,  where  the 
dayspring,  as  the  rising  sun,  is  said  to 
visit  or  rise  upon  us.  See  Heb.  2 :  6. 
"Or  the  son  of  man,  that  thou  visitest 
him."  \  Redeemed.  Literally — wrought 
out  redemption.  There  is  doubtless  a 
reference  here  to  national  blessings  on 
the  Jewish  people ;  but  this  only  as 
consequent  upon  the  greater  spiritual 
deliverances.  The  redemption  here 
referred  to  is  fully  explained  in  the 
verse  following.  The  phrase  refers  to 
the  great  idea  of  redemption  so  fami- 
liar under  the  Jewish  law.  This  is 
now  the  kinsman-Redeemer.  Ruth 
2 :  30.  3 :  9.  There  was  a  provision 
for  redeeming  the  family  inheritance, 
(Lev.  25 :  25-48)  when  alienated — or 
captives  from  the  hands  of  another,  l»y 
the  payment  of  a  price.  The  term 
here  refers  to  the  latter.  So  Israel's 
firstborn  were  to  be  redeemed  by  a 
price,  after  the  typical  representation 
by  the  paschal  blood  in  Egypt.  Ex. 
13:  2-13.  See  Ps.  Ill:  9.  101.  42-43, 
where  substantially  the  same  language 
is  used  respecting  deliverances  of 
Israel,  which  were  given  as  types  of 
this.  It  implies  the  paying  a  ransom 
price  for  his  people — this  was  the  pre- 
cious blood  of  Christ.  1  Pet.  1:  19. 
See  the  Hebrews. — "God  having  out  of 
his  mere  good  pleasure  elected  some 
to  everlasting  life,  did  enter  into  a 
covenant  of  grace  to  deliver  them  out  of 
a  state  of  sin  and  misery,  and  to  bring 
them  into  a  state  of  salvation  by  a 
Redeemer.'"  See  Gal.  3:  13.  4:  5. 
«'  He  gave  his  life  a  ransom  for  many." 
Matt.  20 :  23.     The  Apostle   says  to 


70  As  he  spake  b  by  the  mouth  of 
his  holy  prophets,  which  have 
been  since  the  world  began  : 


6  Jer.  23.5,6.  Da.  9.24. 


his  brethren,  believers,  Christ  hath 
redeemed  us  from  the  curse  of  the  law, 
being  made  a  curse  for  us — that  is,  in- 
stead of  us.  Gal.  3:  13.  Christ 
stood  in  their  stead,  and  suffered  the 
law's  penalty  for  their  release.  This 
is  what  is  meant  by  the  ransom  price 
being  paid,  as  though  to  another 
party.  This  included  a  redemption 
from  all  spiritual  enemies.  Such  a 
redemption  (as  it  involves  the  payment 
of  a  ransom  price)  must  he.  particular 
— that  is,  must  have  its  objects.  The 
Redeemer  must  have  his  redeemed 
from  among  men.  Rev.  14:  4.  The 
shepherd  must  have  his  flock.  "  There 
shall  be  one  flock  (rroi/Linv)  and  one 
shepherd."     John  10:  17. 

69.  Raised  up  a  horn.  This  language 
alludes  to  familiar  terms  of  the  pro- 
phets, "His  horn  shall  be  exalted." 
Ps.  112:  9.  "My  horn  shalt  thou 
exalt,  like  the  horn  of  an  unicorn." 
Ps.  92  :  10.  The  single  horn  in  the 
forehead  of  this  animal  was  a  symbol 
of  great  strength.  This  horn  "exalted" 
or  "raised  up"  was  the  sign  of  this 
strength  being  applied.  So  to  raise 
up,  or  lift  up,  or  exalt  the  horn  of  sal- 
vation for  us,  means,  to  apply  the 
strength  there  is  in  Christ  alone  for 
our  salvation.  This  Zacharias  foresaw 
as  accomplished.  Acts  5:  31.  Him 
hath  God  exalted  with  his  right  hand 
to  be  a  Prince  and  a  Saviour — a  mighty 
Saviour.  So,  2  Sam.  22 :  3,  and  Ps. 
18:  2.  God  in  Christ  is  called  "the 
horn  of  my  salvation"  So,  "  the  rock 
of  my  salvation."  A  horn  was  also 
the  symbol  of  a  kingdom.  Dan.  7 :  8. 
The  sense  is  the  same  as  in  Ps.  89,  19. 
"I  have  laid  help  upon  one  that  is 
mighty,"  v.  34.  ^  In  the  house — or 
family — that  is,  from  the  posterity  of 
David.  Matt.  1:1.  "  The  house  of 
David"  (Ps.  132  :  17)  was  Christ  Jesus. 

70.  This  verse  is  a  parenthesis — and 
v.  71  connects  with  v.  69.  All  the 
prophets  are  here  declared  to  have  tes- 
tified  of  Christ,    and  so  they   are  all 


136 


LUKE. 


[B.  C.  1. 


71  That  we  should  be  a  saved 
from  our  enemies,  and  from  the 
hand  of  all  that  hate  us ; 

72  To  perform  the  mercy  pro- 
•mised  to  our  fathers,  and  to  b  re- 
member his  holy  covenant, 

73  The  oath c  which  he  sware 
to  our  father  Abraham, 

a  Isa.  54.7-17.  Je.  30  10,11.  b  Le.  26.42.  Ps.  105.8-10. 
Eze.  16.60.    c  Ge.  22.11.  il. 


fulfilled  in  his  coming,  see  v.  55.  "The 
testimony  of  Jesus  is  the  spirit  of  pro- 
phecy." Rev.  19:  10.  Gen.  49:  10. 
Deut.  18:15.  Is.  9 :  6,  7.  See  Zechariah 
and  Malachi.  So  the  first  disciples 
witness — "  we  have  found  him  of  whom 
Moses  in  the  law  and  the  prophets  did 
write."  John  1:  46.  ^  Since  the  world 
began — that  is — the  Holy  Prophets 
who  have  been  from  the  beginning. 
The  promise  of  a  Redeemer  was  made 
in  the  garden.     Gen.  3  :  15. 

71.  That  we  should  be  saved.  Liter- 
ally— salvation  from  our  enemies.  This 
v.  connects  directly  with  v.  69,  and 
with  the  phrase  "Horn  of  salvation," 
as  the  word  salvation  is  repeated  at 
the  opening  of  this  verse.  This  ex- 
plains the  salvation  brought  about  in 
Christ.  That  it  is  from  spiritual  ene- 
mies appears  from  the  following  vs. 
72  and  74.  Enemies  which  hinder  in 
God's  service,  and  against  which  he 
had  covenanted.  See  Acts  26:  17,  18. 
"  To  turn  them  from  the  power  of  Sa- 
tan unto  God." 

72.  To  perform.  Literally — To  do 
mercy  with  our  fathers.  To  perform 
or  accomplish  the  mercy  promised  to 
them — as  is  more  fully  expressed  in 
the  next  clause.  This  teaches  them 
that  the  salvation  of  the  "fathers  in 
whom  they  trusted" — Moses  and  Abra- 
ham— was  all  of  grace.  It  would  be 
keeping  mercy  with  them,  as  they  had 
their  hope  entirely  in  him  who  was  to 
come.  "To  declare  his  righteousness 
for  the  remission  of  sins  that  are  past," 
&c.  Rom.  3.  See  Luke  20:  37,  38, 
"for  the  redemption  of  transgressions 
which  were  under  the  first  testament." 
Heb.  9:  15.  I  Sis  holy  covenant, 
diadnnnc. — Testament — the    term    testa- 


74  That  he  would  grant  unto  us, 
that  we,  being  delivered  out  of 
the  hand  of  our  enemies,  might 
serve  him  d  without  fear, 

75  In  e  holiness  and  righteous- 
ness before  him,  all f  the  days  of 
our  life. 

76  And   thou,    child,    shalt    be 

d  Eo.  6.22.    e  Tit.  2.11,12.  1  Pe.  1.14,15.    /  Ee.  2.10. 

ment,  meaning    he  economy,  arrange- 
ment, or  institution  of  grace. 

73.  The  oath.  According  to  the  oath. 
This  oath  is  found  in  Gen.  22:  16,  17, 
and  is  referred  to  in  Heb.  6:  13,  14. 
The  "two  immutable  things,"  are  the 
promise  and  the  oath.  The  oath  to 
bless  Abraham  and  his  seed,  is  shown 
to  have  included  the  whole  gospel  pro- 
vision— "the  hope  set  before  us." 

74.  This  was  the  mercy  and  the 
covenant — this  grant  or  favor — to  have 
such  a  deliverance  as  to  serve  him 
without  fear.  This  is  the  adoption, 
whereby  we  cry  Father,  as  distinct 
from  "the  spirit  of  bondage  again  to 
fear."  Rom.  8:  15.  By  bringing  in 
this  great  salvation,  he  grants  us  the 
privilege  of  serving  God  with  hope  and 
a  love  that  casts  out  fear  (1  John  4:18) 
— the  sweet  privilege  of  rendering 
filial  service.  This  is  the  liberty  where- 
with Christ  hath  made  us  free  as  op- 
posed to  the  yoke  of  bondage.  Gal. 
5:1,  We  are  redeemed  to  be  servants 
in  cheerful,  happy  obedience :  and  this 
service  without  fear — free  and  filial — is 
the  high  privilege  of  Christ's  redemp- 
tion, here  and  in  all  eternity. 

75.  In  holiness  and  righteousness. 
These  terms  express  the  quality  of  this 
new  service.  So  in  Eph.  4 :  24,  they 
are  used  together  to  denote  the  char- 
acteristics of  "  the  new  man  who  after 
God  is  created  in  righteousness  and 
true  holiness."  ^  Before  him.  So  the 
phrase  ch.  1 :  6,  "  righteous  before  God," 
intimates  relations  which  can  be  at- 
tained only  by  grace.  So  it  may  read 
"  in  holiness  and  justification  in  his 
sight."  Calvin  has  it — In  holiness — 
that  is,  toward  God — and  in  righteous- 
ness— that  is,  toward  man — compro- 


B.  C.  1.] 


CHAP.  I. 


137 


called  The  Prophet  of  the  Highest, 
for  thou  shalt  goa  before  the  face 
of  the  Lord,  to  prepare  his  ways  j 

77  To  give  knowledge  of  salva- 
tion unto  his  people,  by '  the  re- 
missionb  of  their  sins, 

78  Through   the  tender2  mercy 


a  Mai.  3.1.     1  or,  for. 
the  mercy. 


b  Acts  5.31.     2  or,  bowels  of 


bending  all  duty.  ^  All  the  days  of 
our  life.  The  saint's  perseverance  is 
grounded  on  the  covenant  of  God,  and 
his  perfect  work,  and  not  on  our  inhe- 
rent stability.  It  is  his  faithfulness 
that  secures  us,  not  ours.  We  "  are 
kept  by  the  power  of  God  through 
faith  unto  salvation."  Peter. 

76.  It  is  only  now,  secondarily,  that 
Zacharias  mentions  his  son — the  Bap- 
tist. For  John  was  to  have  all  his 
glory  from  being  the  forerunner  of 
Christ.  He  was  sent  to  "bear  witness 
of  that  light."  John's  prophetic  work 
is  here  prophesied  of.  Tf  The  Prophet 
of  the  Highest. — Called,  My  messenger 
in  Malachi,  ch.  3.  The  reference  is  to 
the  language  of  that  prediction  (  Is. 
40:  3)  with  which  Mark  opens  this 
gospel  narrative.  John's  office  as  Pro- 
phet or  messenger  of  Christ  should  be 
to  carry  in  advance  the  tidings  of  his 
coming  and  his  work.  \To  prepare 
his  ways.  See  Malachi  3 :  1.  Matt. 
3 .  3,  notes. 

77.  To  give  knowledge.  This  is  what 
John  should  do — and  by  this  means  he 
should  prepare  his  ways.  He  should 
herald  this  salvation  which  Christ  was 
to  bring.  See  vs.  69  and  71.  He  should 
explain  its  nature,  and  put  the  people 
in  preparation  for  it.  "  By  his  knowl- 
edge (i,  e.  the  knowledge  of  him)  shall 
my  righteous  servant  justify  many," 
&c.  Is.  55:  11.  If  By  {ev,  in)  the  re- 
mission of  their  sins, — "free  forgive- 
ness in  liis  name."  This  is  the  good 
news — the  gospel.  The  knowledge  of  a 
salvation  which  consists  in  remission, 
&c.  as  the  old  economy  could  not  give. 
This  was  the  method  of  Christ's  salva- 
tion. John  was  to  give  the  knowledge, 
and  set  forth  the  necessity  of  this  sal- 
vation, by  preaching  the  remission   of 

1 


of  our  God;  whereby  the3  day- 
spring  from  on  high  hath  visited 
us, 

79  To «  give  light  to  them  that 
sit  in  darkness  and  in  the  shadow 
of  death,  to  guide  our  feet  into 
the  way  of  peace. 

3  or,  sun-rising  :  or,  branch.  Isa.  11.1.  Zeoh.  3.8. 
6.12.     c  Isa.  9.2.  49.9. 


sins.  Mark  1 :  4.  Remission  means 
forgiveness.  This  salvation  is  by  the 
remission  or  forgiveness  of  sins  which 
was  signified  or  dwelt  upon  in  John's 
baptism.  But  beyond  this  also  in  this 
remission  should  the  true  knowledge 
of  Christ  be  first  opened  to  men.  This 
was  something  be}rond  the  reach  of  the 
old  economy.  Heb.  9:  13.  10:  1,  2, 
16-19. 

78.  Through  the  tender  mercy.  Liter- 
ally, the  bowels  of  mercy.  This  refers 
back  to  v.  72,  and  declares  this  salva- 
tion to  be  of  grace,  and  according  to 
promise.  T  Whereby.  That  is,  by  the 
tender  mercy  of  our  God.  \The  day- 
spring.  The  reference  is  here  again  to 
prophetic  terms.  The  prophet  Malachi 
had  given  them  the  last  promises,  and 
so  his  language  was  long  cherished, 
and  is  now  declared  to  be  fulfilled.  The 
day-spring,  or  sun-rising,  is  here  said 
to  visit  us,  or  look  out  upon  us.  Isa. 
60,  "And  kings  to  the  brightness  of  thy 
sun-rising."  In  Malachi,  4,  the  pro- 
mise is  "unto  you  that  fear  my  name 
shall  the  Sun  of  Righteousness  arise, 
with  healing  in  his  wings."  And  that 
prophecy  constantly  viewed  Christ  in 
connexion  with  John — the  Elias.  The 
moon  and  all  the  stars  could  not  make 
the  day — nothing  but  the  Sun.  Reason 
and  learning  can  never  be  a  substitute 
for  the  Gospel. 

79.  To  give  light.  Here  Zacharias  is 
taken  up  with  Christ's  work,  to  which 
John's  is  only  incidental  and  secondary. 
This  is  the  true  light  that  lighteth  ev- 
ery man,  and  of  which  John  only  bore 
witness.  So  Isa.  60.  "The  Gentiles 
shall  come  to  thy  light,  and  kings  to 
the  brightness  of  thy  sun-rising." 
"For  behold,  the  darkness  shall  cover 
the  earth,"  &c.     The  reference  here  is 


138 


LUKE. 


[A.  D.  1. 


80.  And  the  child  grew,  and 
waxed  strong  in  spirit,  and  was 
in  the  deserts  till  the  day  of  his 
shewing  unto  Israel. 


to  the  prophecy  of  Isaiah,  (9:1,  2,) 
and  the  object  of  Zacharias  in  referring 
to  the  prophetic  language,  is  to  show 
how  the  predictions  are  fulfilled ;  (see 
Matt.  4:  14-16;)  at  least  this  is  the 
object  of  the  Holy  Spirit  speaking  by 
him.  *fiTo  guide  our  feet.  As  wander- 
ers. Sheep  going  astray.  The  light 
is  not  only  for  discovery  and  for  reviv- 
ing, but  for  direction,  also.  The  Gos- 
pel of  Christ  opens  to  us  the  way  of 
peace  —  the  only  way  of  peace  with 
God — peace  of  conscience  and  eternal 
peace.  Zacharias,  in  this  prophecy, 
speaks  of  Christ  as  now  about  to  intro- 
duce the  Gospel  dispensation,  and  to 
accomplish  ail  the  predictions  of  old. 
He  dwells  upon  the  features  of  Christ's 
redeeming  plan — John's  forerunning 
and  work — and  Christ,  his  Saviour,  is 
more  to  him  than  John,  his  son,  be- 
cause in  Christ  he  has  the  Gospel  of 
peace  for  the  only  true  guide  to  heaven ! 
80.  This  record  of  his  growth  and 
strength,  in  body  and  mind,  has  the 
same  sense  as  in  v.  G6 — to  express  the 
general  fact  that  the  hand  of  the  Lord 
was  with  him.  The  phrase,  "Strong 
in  spirit,"  may  refer  to  the  Holy  Ghost 
with  which  he  was  to  be  filled.  The 
two  phrases  are  coupled  together  in  ch. 
2  :  80.  f  Wa»  in  the  deserts.  The  refer- 
ence is  to  v.  15,  and  expresses  his 
Nazarite  living.  "The  word  of  God 
came  to  him  in  the  wilderness."  ch.  3: 
2.  He  was  in  that  rude,  wild  region, 
without  public  notice  in  his  office-work. 
^Till  the  day  of  his  showing.  That  is, 
of  his  public  appearance — the  entering 
upon  his  office  to  which  he  had  been 
previously  appointed — that  is,  at  about 
thirty  years  of  age.  See  Matt.  3,  and 
Luke  3.  John  was  born  six  months 
before  our  Lord,  and  probably  entered 
on  his  ministry  six  months  before  him, 
and  at  the  same  age — thirty  years. 

CHAPTER  II. 
\  8.  The  birth  of  Jesus. — Bt  hlehem. 


CHAPTER  II. 

Tf  A  ND  it  came  to 

Xl_  pass  in  those 

days,  that  there  went  out  a  decree 

Matt.       I       Mark.       I        Luke.       I       John. 

I  I  2.  1-7.  I 

1.  The  object  of  this  record  is  to 
state  the  wonderful  plan  of  providence 
for  bringing  Mary  to  Bethlehem,  though 
she  resided  in  Nazareth,  (Luke  1 :  56,) 
and  at  such  a  moment,  too,  as  to  se- 
cure the  fulfillment  of  prophecy,  (Micah 
5:2,)  that  Jesus  should  be  born  at 
Bethlehem,  (Matt.  2:6,)  for  here  her 
ancestors  had  lived.  In  such  marvel- 
lous methods  can  God  yet  accomplish 
his  redeeming  plans.  See  Prov.  21:1. 
"  The  king's  heart  is  in  the  hand  of  the 
Lord."  %  In  those  days.  A  general 
phrase,  as,  "about  that  time."  About 
three  years  before  Jesus'  birth,  Augus- 
tus ordered  an  enrollment  throughout 
the  empire.  *§A  decree,  &c.  A  law  or 
order  was  proclaimed.  The  Greek 
word  is  doyfxa — dogma.  ^Cccsar  Augus- 
tus. He  was  the  Roman  emperor  at  that 
time,  and  the  first  who  held  in  himself 
the  .government  of  the  whole  empire. 
He  corrected  the  calendar,  and  the 
month  August  took  its  name  from  him. 
Observe  how  the  inspired  record  con- 
nects with  secular  history.  ^All  the 
world.  The  whole  Roman  empire — 
which  was  commonly  so  called,  because 
it  boasted  at  that  time  to  have  embra- 
ced all  the  world.  Some  understand 
it  as  meaning  only  Judea  or  Syria, 
which  is  often  the  sense  of  the  term. 
It  is  found,  from  the  latest  inquiries, 
that  "the  plan  of  Augustus  was  to  intro- 
duce an  equal  form  of  taxation  through- 
out the  whole  empire."  Olshausen.  Ben- 
gel  remarks  that  the  whole  world  may 
rejoice  in  coining  under  the  same  ne- 
cessity with  Jesus,  who  chose  to  be  in- 
cluded in  the  same  lists  with  the  many. 
The  Syriac  version  has  it,  "that  all  the 
people  of  his  empire  might  be  enrolled." 
So  the  Persic.  We  know  (from  Tacitus, 
Ann.  i.:  11,  Suetonius  Aug.  xxviii.:  101, 
Dio.  53:30.  56:33,)  that  Augustus 
drew  lip  a  witionarium  of  the  whole 
empire,  which  took  many  years  to  ar 


A.  D.  1.] 


CHAP,  II. 


139 


from  Caesar  Augustus,  that  all  the 
world  should  be1  taxed. 

2  {And  this  taxing  was  first  made 
when  Cyrenius  was  governor  of' 
Syria.) 

1  or,  enrolled. 


range  and  complete.  The  enrollment 
of  the  inhabitants  of  the  provinces 
would  naturally  be  a  part  of  the  under- 
taking. This  enrollment  would  belong 
to  the  data  for  the  taxing,  which  did 
not  go  into  operation  until  some  years 
after.  The  above  named  authors  also 
state  that  Augustus  left  behind  him  a 
book  written  in  his  own  hand,  contain- 
ing statistics  of  the  empire,  as  to  pop- 
ulation, wealth,  forces,  tributes,  &c. 
and  this  could  have  been  gotten  only 
from  such  a  general  census.  We  learn 
also,  not  by  the  historians  of  the  times 
but  by  after  reference,  that  he  took  a 
geometrical  survey  of  the  empire-This, 
then,  was  an  enrollment  of  real  estate,  or 
landed  property,  not  itself  a  taxing,  or 
mere  census,  but  with  a  view  to  both. 
Palestine  was  not  yet  a  Roman  prov- 
ince, but  a  dependency,  and  as  such 
was  properly  included  in  this  under- 
taking. Though  Josephus  does  not 
speak  of  this  preliminary  registration, 
but  only  of  the  taxing  to  which  it  led, 
some  years  after,  under  Cyrenius,  he 
speaks  of  the  emperor's  offence  at  He- 
rod, and  of  his  determination  to  treat 
him  as  a  subject  and  vassal,  making 
him  tributary  to  the  kingdom.  In  this 
connexion,  too,  the  Jewish  historian 
tells  us,  "That  the  whole  nation  took 
an  oath  to  Coesar  and  the  king  togeth- 
er." And  this  refers,  doubtless,  to  this 
enrollment  of  the  persons  and  their 
property,  which  was  required  to  be 
made  upon  oath.  The  date  in  Josephus 
agrees  with  this.  The  Roman  law  made 
males  subject  to  a  tax  from  fourteen 
years,  and  females  from  twelve  years. 
This  was  the  "tribute  to  Caesar"  spoken 
of,  (eh.  20:  20-26.)—  The  actual  taxing 
was  not  carried  out  at  this  time — but 
only  the  enrollment,  which  was  prepar- 
atory, because  Herod  sent  an  ambassa- 
dor (Nicolaus  of  Damascus,)  to  the 
emperor,  which  led   him  to  postpone 


3  And  all  went  to  be  taxed,  every 
one  into  his  own  city. 

4  And  Joseph  also  went  up  from 
G-alilee,  out  of  the  city  of  Naza- 
reth, into  Judea,  unto  the  city  of 


the  operation  of  the  decree  for  several 
years. 

2.  And  this  taxing.  For  the  very  pur- 
pose of  telling  us  that  the  taxing  was 
not  now  carried  out,  but  only  the  en- 
rollment made,  Luke  puta  in  this  clause 
in  parenthesis.  The  word  "and"  is  not 
in  the  Greek ;  so  that  it  reads  as  an 
explanatory  clause.  "This  taxing  first 
occurred,  or  first  came  to  pass,  when 
Cyrenius  was  Governor  of  Syria."  The 
contradiction  which  some  have  tried  to 
find  here,  is  faily  explained  by  a  care- 
ful attention  to  the  Greek.  As  Luke 
also  wrote  the  Acts  of  the  Apostles, 
we  find  him  speaking  of  the  days  of 
the  aTroygacf)!/.  See  Acts  5:  37.  The 
taxing  then  occurred,  and  this  was  but 
the  preliminary  enrollment,  so  that 
then  this  enrollment  was  first  consum- 
mated or  executed.  ^[  Cyrenius.  His 
name  was  Pub.  Sulpicius  Quirinus. 
Cyrenius  was  not  proconsul  of  Syria 
until  about  ten  years  after  this  time, 
and  then  the  assessment  was  actually 
enforced.  Joseph.  Antiq.  18:  1,  1. 
The  Tyndale  and  Cranmer  versions 
read,  "And  this  taxing  was  the  first, 
and  executed  when  Cyrenius  was  Gov- 
ernor of  Syria."  It  is  also  remarka- 
ble that  this  enrollment  was  taken  un- 
der the  charge  of  this  same  Cyrenius, 
who  was  sent  by  Augustus  into  Syria 
for  this  purpose,  while  a  Roman  Sen- 
ator, and  who  was  afterwards  made 
governor.  Joseph.  18:1,1.  ^Gover- 
nor of  Syria.  That  is,  under  the  Ro- 
mans. Syria  was  then  a  province  of 
the  Empire,  extending  from  the  Medi- 
terranean to  the  Euphrates,  E.  and  in- 
cluding Phenicia  and  Judea.  It  was 
under  a  Roman  proconsul,  who  resi- 
ded at  Antioch,  and  to  him  the  procu- 
rator of  Judea  was  responsible.  So 
low  was  Judea  in  the  scale  of  nations. 
Syria  is  now  under  the  Turkish  gov- 
ernment. A  pasha  resides  at  Beyrout 


140 


LUKE. 


[A.  D.  1. 


David,  which  is  called  Bethlehem, 
(because  he  was  of  the  house  and 
lineage  of  David,) 

5  To  be  taxed  with  Mary  his  es- 
poused wife,  being  great  with  child. 


3, 4.  All  went.  Some  assert  that  there 
is  a  mixture  of  Roman  and  Jewish 
customs  here.  In  the  Roman  census, 
men,  women  and  children  must  all  sub- 
mit to  the  enrollment,  but  at  the  resi- 
dence, not  at  the  place  of  birth,  as  here. 
This  was  the  Jewish  feature,  which 
would  naturally  be  the  case  as  Jewish 
officers  would  be  employed  to  take  the 
census.  But  a  German  writer  shows 
that  under  the  Roman  imperial  law,  it 
was  to  the  '■'■forum  originis," — the  town 
hall  of  his  nativity  or  family,  that  each 
citizen  must  go  for  the  census.  (Huschke, 
Breslau,  1840.)  f  His  own  city.  The 
city  of  his  ancestors.  See  Levit.  38: 
28,  36.  42:  10.  (See  the  parenthesis 
in  v.  4.)  Joseph's  registering  is  ac- 
counted for  here,  because  "he  was  of 
the  house,"  &c.  How  they  went  to 
Bethlehem  is  here  explained.  It  was 
the  birth  place  of  David,  his  ancestor, 
(John  7 :  42,)  of  whose  house  or  family 
he  was,  and  of  whose  lineage,  or  di- 
rect line  of  descent  he  was.  The  lin- 
eage is  a  more  particular  term  than 
the  house.  Every  care  was  taken 
among  the  Jews  to  keep  the  families 
distinct,  so  as  to  trace  the  Messiah. 
Tf  Bethlehem.  A  small  village  six  miles 
S.  from  Jerusalem,  See  notes,  Matt.  2:1. 

5.  His  espoused  wife.  See  Matt.  1 :  25. 
It  is  supposed  from  Mary's  going  up 
that  she  may  have  had  some  small 
property  to  be  registered.  Olshausen. 
We  should  infer  hence,  also,  that  she 
must  have  been  of  the  lineage  of  Da- 
vid, as  well  as  Joseph,  though  this 
reason  for  going  up  is  given  only  as 
regards  Joseph.  Else  she  may  have 
accompanied  her  husband,  on  account 
of  the  Roman  requirement,  which  in- 
cluded all  in  the  census.  If  Being,  &c. 
Mary's  going  up  is  here  explained. 
The  active  participle  here  used  expres- 
ses the  cause — being,  or  because  she  was. 
It  would  read — Joseph  went  up  to  be 


6  And  so  it  was,  that  while  they 
were  there,  the  days  were  accom- 
plished that  she  should  be  deliv- 
ered. 

7  And  she  a  brought  forth  her 


registered,  accompanied  by  Mary  his 
espoused  wife,  because  she  was  great 
with  child.  Of  cotirse,  as  "  all  the  peo- 
ple" were  going  up,  and  the  few  who 
remained  behind  would  be  very  much 
exposed,  there  was  every  reason  why 
she  should  be  unwilling  to  be  separated 
from  her  natural  protector.  We  can- 
not know  all  the  circumstances.  Cer- 
tain it  is,  that  they  found  reasons  for 
going  up  together. 

6.  So  it  was.  According  to  the  pro- 
phecy thus  wondrously  fulfilled.  But 
the  Roman  emperor  had  no  such  pur- 
pose as  to  fulfill  it.     Micah  5  :  4. 

7.  Swaddling  clothes.  These  "were 
cloths  and  bands  that  were  wrapped 
around  infants  at  their  birth,  to  pre- 
vent distortion.  This  wonderful  infant 
was  to  be  treated  like  others,  as  he 
came  to  take  our  place.  "In  all  things 
it  behoved  him  to  be  made  like  unto 
his  brethren."  Heb.2:17.  ^  A  manger. 
They  were  in  a  stall  where  the  cattle 
lodged,  as  distinguished  from  the  inn 
where  the  people  abode,  and  which  was 
crowded.  This  is  mentioned  to  show 
the  lowly  circumstances  of  our  Lord's 
birth.  Jesus  would  sympathize  with 
the  poorest.  The  child  who  is  born  in 
a  cellar  or  garret  finds  this  Saviour 
stooping  to  his  case.  Not  the  birth, 
but  the  new  birth  is  every  thing.  None 
need  be  afraid  of  such  a  lowly  master, 
nor  ashamed  of  him.  So  the  invita- 
tion of  Christ  is,  "  Take  my  yoke  upon 
you,  and  learn  of  me,  for  I  am  meek 
and  lowly  in  heart,"  &c.  1"  The  inn. 
This  does  not  mean  a  hotel  kept  by  a 
landlord,  at  so  much  a  day.  The  inns 
or  caravanseries  of  the  East,  called 
Khans,  are  large  enclosures  built  at 
convenient  distances  along  the  road, 
for  the  accommodation  of  travelers. 
They  are  for  shelter  and  protection  at 
night.  The  building  is  commonly  of 
stone,   built   round   an   open   square, 


A.  D.  1.] 


CHAP.  II. 


141 


first-born  son,  and  wrapped  him  in 
swaddling  clothes,  and  laid  him 
in  a  manger ;  because  there  was  no 
room  for  them  in  the  inn. 


with  sheds  or  stalls  for  cattle,  and  over 
these,  often,  are  chambers  for  the  tra- 
veler. At  these  caravanseries  we  saw 
whole  caravans  of  horses,  mules,  ca- 
mels, and  men,  from  different  quarters, 
take  up  their  lodgings  for  the  night. 
We  sometimes  found  our  best  accom- 
modations inside  an  inn.  No  provi- 
sions are  furnished  for  man  or  beast, 
but  the  traveler  must  carry  his  own 


If  8  And  there  were 
in  the  same  country  shepherds 
abiding  in  the  field,  keeping  watch x 
over  their  flock  by  night. 


1  or,  night-watches. 


supply.  There  is  usually  a  well  of 
water  in  the  enclosure.  The  cattle 
sometimes  are  tied  in  the  open  square, 
while  the  people  lodge  in  the  chambers 
above,  around  the  sides  of  the  building 
and  opening  into  the  court  or  square. 
But  often  there  are  separate  stalls  for 
the  cattle  in  the  rear  under  a  shed 
which  runs  all  along  behind  these  walls, 
and  the  floor  of  the  front  lodging  rooms 


projects  behind,  so  as  to  make  recesses 
along  the  rear,  which  may  serve  for  a 
platform  from  which  the  cattle  may 
eat,  out  of  their  sacks  or  bags.  In 
these  rear  lobbies  the  muleteers  often 
stow  themselves  near  the  cattle,  having 
the  skin,  or  rug  or  blanket  from  the 
back  of  the  animal,  for  a  pillow.  It 
was  probably  in  one  of  these  rear  lob- 
bies among  the  stabling,  that  Joseph 
and  Mary  were  compelled  to  lodge,  as 
the  chambers  opening  on  the  square 
were  taken  up  by  the  crowd,  and  there 
was  no  room  for  them  there.  Ancient 
tradition  is,  that  this  stable  was  a  cave. 
The  grotto  pointed  out  as  the  spot,  we 
found  to  be  thirteen  steps  below  the 
floor  of  the  church.     Passing  along  a 


dark  and  narrow  passage,  we  were 
shown  several  stalls  or  separate  cham- 
bers in  the  rock,  in  one  of  which  Je- 
rome is  said  to  have  written,  and  in 
another  his  tomb  is  pointed  out.  These 
are  said  to  be  the  stalls  of  the  inn  or 
caravansery  of  Bethlehem,  where 
Christ  was  born.  See  Fig.  v.  16.  In 
the  same  hill  side,  as  we  passed  around 
by  the  road,  we  saw  such  stalls  in  the 
rock,  now  in  use,  and  cattle  in  them. 
Joseph  and  Mary,  who  possibly  were 
the  only  survivors  of  David's  race,  (see 
notes  Matt.  1:  30)  not  intermixed 
with  other  tribes,  were  very  obscure, 
and  this  may  be  the  reason  why  room 
was  not  made  for  them.  This  pair 
was  a  scion  from  the  old  root  of  Jesse, 


142 


UKB. 


[A.  D.  1. 


9  And,  lo,  the  angel  of  the  Lord 
came  upon  them,  and  the  glory  of 
the  Lord  shone  round  about  them : 
and  they  were  sore  afraid. 


thojgh  the  genealogical  tree  was  now 
cut  down  to  the  stump.  Fern.  Scrip. 
Biog.  vol.  2,  p.  73. 

1 9.  An  Angel  appears  to  the  Shep- 
herds.— Near  Bethlehem. 

Matt.        I        Mark.       |      Luke.      I        John. 

1 2.  8-20.1 
8.  We  are  here  told  how  and  to 
whom  Jesus'  advent  was  first  made 
known.  ^Shepherds.  Was  it  not 
meant  by  this  to  honor  the  office  of 
shepherds,  because  Christ  was  to  be 
the  good  shepherd,  and  the  "shepherd 
and  bishop  of  our  souls" — "that great 
shepherd  of  the  sheep  ?"  There  were, 
in  that  region,  round  about  this  vil- 
lage, shepherds  of  Bethlehem,  tending 
their  flocks  of  sheep  in  the  fields ;  and 
we  learn  from  the  Talmud  that  it  was 
customary  in  the  mountainous  parts  of 
Judea,  to  keep  the  flocks  at  pasture 
from  March  till  November.  From  this 
and  from  other  proofs,  it  is  concluded 
that  our  Lord  was  not  born  in  Decem- 
ber. As  we  came  across  from  the 
Dead  Sea,  amidst  desolation  and  bar- 
renness, our  eyes  were  cheered  by  a 
rich  plain,  stretching  in  the  rear  of  the 
town,  with  a  clump  of  olives  in  the 
centre.  This  was  pointed  out  as  the 
plain  of  the  shepherds,— The  25th  of 
December  is  celebrated  by  many  as  the 
day  of  Christ's  birth.  Others,  with- 
out reference  to  the  date,  decline  to 
keep  any  day,  since  there  is  no  autho- 
rity for  it  in  God's  word,  and  since 
much  evil  has  come  from  multiplying 
holy  days,  so  as  to  overshadow  the 
Sabbath,  which  is  properly  the  Lord's 
day.  There  is  no  mention  in  the  early 
church  of  any  such  observances,  till 
between  the  third  and  fourth  centu- 
ries, and  then  the  day  could  not  be 
found  out  with  any  certainty.  Suppos- 
ing Zacharias  to  have  been  high  priest, 
and  that  the  angel  appeared  to  him  on 
the  day  of  atonement,  which  was  in 
September,  it  was  reckoned  that  John 
would  be  born  in  ^une,  and  Jesus  six 


10  And  the  angel  said  unto  them, 
Fear  not :  for,  behold,  I  bring  you 
good  tidings  of  great  joy,  which 
shall  be  to  all  people. 


months  later,  in  December.  But  it  is 
plain  that  Zacharias  was  only  an  ordi- 
nary priest,  and  that  it  could  not  have 
been  the  service  of  atonement-day  in 
which  he  was  engaged.  So  that  the  cal- 
culation falls  to  the  ground.  Besides 
every  thing  goes  to  show  that  the 
birth  of  our  Lord  could  not  have  been 
in  mid-winter.  It  would  be  the  worst 
time  for  a  census  or  enrollment,  which 
would  take  all  from  their  homes  to 
travel.  The  flight  into  Egypt,  too, 
must  then  have  been  in  February, 
which  would  be  still  worse  for  that 
greater  distance,  with  a  new-born 
child.  And  besides,  the  shepherds 
would  scarcely  have  been  out  all  night 
with  their  flocks  at  this  season.  It 
has  been  shown  that  the  month  of  Sep- 
tember is  much  more  likely  to  have 
been  the  time.  Nothing,  however,  can 
certainly  be  known,  and  this  is  perhaps 
to  keep  us  from  observing  days, 
months,  &c.  \  Keeping  watch.  The 
Wicklif  version  has  it,  "Keeping  the 
watch  of  the  night  on  their  flocks" — 
which  gives  the  true  idea,  of  their 
tending  by  turns  through  the  different 
watches  of  the  night. 

9.  Came  upon  them.  Suddenly  ap- 
peared, as  in  a  vision.  ^  The  glory  oj 
the  Lord.  This  is  a  familiar  phrase  in 
the  Old  Testament  Scriptures,  and  de- 
notes the  Shekinah,  or  visible  symbol 
of  the  divine  presence.  Ex.  24:  16. 
Nu.  14:  10.  It  was  frequently  coupled 
with  the  attendance  of  angels,  as  at 
the  creation,  and  so  here,  at  the  re- 
demption.    Job  38:  7. 

10.  I  bring  gov,  &c.  The  Eheims 
version  has  it,  "I  evangelize  to  you 
great  joy,"  which  is  the  literal  ren- 
dering. These  are  the  words  in  which 
the  advent  of  Christ  is  announced  to 
the  shepherds.  These  men  had  pro- 
bably been  of  the  number  who  waited 
for  the  consolation  of  Israel.  This 
was  to  be  joyous  news  to  all  who 
sought    a    Saviour.      Compare    theso 


A.  D.  1.] 


CHAP.  II. 


143 


11  For  unto  you a  is  born  this 
day,  in  the  city  of  David,  a  Saviour 
which  is  Christ  the  Lord. 

12  And  this  shall  he  a  sign  unto 
you :  Ye  shall  find  the  babe  wrap- 
ped in  swaddling  clothes,  lying  in 
a  manger. 

a  lsa.  9.6. 

terms  with  the  previous  passages,  ch. 
1 :  32,  74,  &c.  Christ  is  proclaimed  to 
humble  shepherds,  whose  response  to 
it  (v.  15)  shows  that  they  were  ready 
to  receive  with  joy  the  glad  word.  To 
preach  the  Gospel  to  the  meek  and 
poor  in  spirit,  is  Christ's  plan  and 
work,  fl  To  all  people.  Or,  to  all  the 
people,  not  to  Jews  alone,  ch.  1 :  33- 
68.  Christ  is  for  none  who  could  not 
rejoice  in  him. 

11.  Unto  you.  The  Gospel  preaches 
Christ  as  born  unto  us.  We  have  this 
Saviour  as  a  parent  has  a  child.  He  is 
ours.  Christ  is  born  to  us  as  well  as 
to  Mary.  He  is  as  much  the  sinners' 
Saviour  as  he  was  Mary's  son.  ^  In 
the  city  of  David.  This  refers  the  shep- 
herds to  the  prophecy  now  fulfilled.  Mi. 
5:2.  ^  A  Saviour.  See  ch.  1 :  47-74. 
Matt.  1 :  21.  He  was  afterwards  called 
Jesus,  which  means  Saviour.  ^Christ 
the  Lord.  That  is,  the  anointed  Lord — 
or  the  Lord  Messiah.  Hos.  1 :7.  Christ, 
in  the  Greek,  means  the  same  as  Mes- 
siah in  the  Hebrew.  "The  Lord," 
here  answers  to  the  term  Jehovah  in 
the  Old  Testament.    Christ  is  Jehovah. 

12.  A  sign.  A  guiding  sign.  The 
wise  men  afterward  had  a  star  to  guide 
them  to  Bethlehem  and  to  the  house. 
These  Bethlehem  shepherds  were  only 
directed  to  their  village,  and  to  a  man- 
ger there,  which  would  be  sufficient  to 
point  them  to  the  spot.  No  other  new- 
born infant  was  cast  upon  this  extrem- 
ity. His  humiliation  was  to  be  his 
distinction.  God  is  now  to  be  found  in 
Christ,  and  Christ  on  earth — a  babe  like 
others,  only  in  a  manger  —  humbled 
below  others.  Every  inquirer  is  direc- 
ted to  find  Christ  by  these  humiliation 
marks — "born  in  a  low  condition,  made 
ander  the  law,  undergoing  the  miseries 
*f  this  life,"  &c.    If  Christ  had  not  ap- 


13  And  suddenly  there  was  with 
the  angel b  a  multitude  of  the  hea- 
venly host,  praising  God,  and  say- 
ing, 

14  Grlory  to  G-od  in  the  highest, 
and  on  earth  peace,c  good  will  to- 
ward men. 


.20.21.   IPe.  1.12.     c lsa.  57.19. 


peared  in  humiliation,  we  could  not  find 
him.  His  low  condition  emboldens  us 
to  seek  him  out.  By  these  marks  (the 
infancy,  the  swaddling  clothes,  the  man- 
ger,) they  were  to  find  him,  and  so 
finding  him,  their  faith  in  the  advent 
was  to  be  confirmed. 

13.  A  multitude.  This  was  to  express 
the  homage  of  angels  to  Christ,  and  to 
his  redemption  work.  '  'When  he  bring- 
eth  in  the  first-begotten  into  the  world, 
he  saith,  '  and  let  all  the  angels  of  God 
worship  him.'  "  Heb.  1 :  6.  The  hom- 
age of  the  angels  confirmed  the  faith 
of  the  shepherds.  \  Glory  to  God,  &c. 
This  is  the  chorus  or  doxology  in  which 
they  sing  the  glory  of  this  advent. 
"  The  earth's  jubilee  proclaimed  in  the 
song  of  angels."  To  God  in  the  highest, 
(heavens)  glory!  and  (to  men)  on  earth 
peace — good-will !  Christ's  coming  on 
earth,  as  a  Saviour,  brings  glory  to 
God  in  the  highest  places,  and  brings 
peace  and  good-will  to  men  on  earth. 
"The  highest,"  may  refer  to  the  right 
hand  of  the  Majesty  on  high,  where 
Christ  is  said  to  have  sat  down,  when 
he  ascended — exalted  above  the  angels, 
having  obtained  by  inheritance  a  more 
excellent  name  than  they.  Heb.  1:3,  4. 
These  are  the  angels'  views  of  Christ's 
nativity.  They  see  in  it  glory  to  God 
above,  from  all  intelligences. — His  love 
is  displayed.  His  manifold  wisdom  is 
made  known  to  principalities  by  the 
redeemed  church.  His  law  is  magni- 
fied. His  faithfulness  and  truth  are 
proved.  His  alienated  inheritance  is 
redeemed.  Satan  is  despoiled.  ^Peace. 
Christ  comes  as  the  Prince  of  Peace, 
and  brings  to  men  the  offer  of  peace. 
God  is  in  Christ  reconciling  the  world 
unto  himself,  not  imputing  to  men  their 
trespasses.  Besides,  his  Gospel  bringa 
peace  on  earth  as  it  changes  the  con- 


144 


LUKE. 


[A.  D.  1. 


15  And  it  came  to  pass,  as  the 
angels  were  gone  away  from  them 
into  heaven,  the1  shepherds  said 
one  to  another,  Let  us  now  go  even 

1  The  men,  the  shepherds. 


dition  of  society.  In  one  passage  Christ 
declares,  expressly,  that  he  came  not 
to  send  peace  on  earth  but  a  sword: 
meaning  that  his  Gospel  Avill  stir  up 
oppositions  and  persecutions,  among 
men,  and  among  families  even.  Yet 
its  proper  effect  is  to  set  men  at  peace 


unto  Bethlehem,  and  see  this  thing 
which  is  come  to  pass,  which  tho 
Lord  hath  made  known  unto  us. 
16  And  they  came  with  haste, 


with  each  other,  as  it  brings  the  heart 
to  be  at  peace  with  God  and  at  peace 
within  ;  and  its  ultimate  effect,  which 
the  angels  sing  and  typify,  is  the  reign 
of  peace.  ^On  earth — by  the  conver- 
sion of  the  nations  to  God.  \  Good-xo ill. 
To  sinners  who  have  merited   ill-will 


and  wrath.  Heaven  comes  down  to 
earth  with  good-will  to  men,  who  have 
deserved  the  opposite.  So  we  pray 
that  God's  will  be  done  on  earth  as  it 
is  in  heaven.  The  coming  of  Christ 
expresses  God's  good-will  to  man,  be- 
cause he  comes  as  a  mediator  and  pro- 
pitiator for  sin.  In  him  God  is  recon- 
ciled.    He  comes  to  convey  the  mes- 


sage of  pardon  and  peace  to  condemned 
sinners,  through  his  blood.  "Herein 
is  love."  "God  commendeth  his  love 
toward  us."  "  God  so  loved  the  world." 
This  work  of  redemption  has  had  its 
origin  in  the  love  of  God,  in  his  free, 
unmerited  grace  to  sinners. 

15.  Let  us  now  go.  They  provoke  one 
another  to  good  works.     This  is  tht 


A.  D.  l.J 


CHAP.  II. 


145 


and  found  Mary  and  Joseph,  and 
the  babe  lying  in  a  manger. 

17  And  when  they  had  seen  it, 
they  made  known  abroad  the  say- 
ing which  was  told  them  concern- 
ing this  child. 

prompt  response  of  the  shepherds,  and 
the  effect  of  the  heavenly  message  upon 
the  men  the  first  time  of  the  simple 
Gospel's  being  proclaimed  on  earth. 
Every  man  on  hearing  the  good  news, 
ought  to  set  out  after  Christ.  ^And  see. 
It  is  to  get  a  personal  view  and  experi- 
ence of  the  Gospel  that  we  should  be 
moved  by  the  message.  They  recog- 
nize this  as  an  ocular  demonstration 
from  God,  though  it  was  proclaimed  by 
angels ;  and  on  this  ground  they  start 
in  search.  Unless  we  first  heartily  be- 
lieve the  Scriptures  to  be  God's  word, 
we  shall  not  truly  seek  Christ.  ^Macle 
known.  We  have  the  message  now  "spo- 
ken unto  us  by  the  Lord." 

16.  With  haste.  This  expresses  the 
ardor  and  earnestness  of  their  following 
the  divine  direction,  and  going  after  the 
infant  Saviour.  So  it  is  with  every 
true  seeker.  ^  Found — as  it  had  been 
promised,  v.  12.  And  this  finding  was  to 
be  a  sign,  to  convince  them  of  all  his 
work.  Who  ever  truly  sought  Christ, 
according  to  divine  direction,  and  did 
not  find  him  ?  Our  finding  Christ  is 
the  grand  confirmatory  sign  to  us  in  all 
our  religion.  When  we  find  Christ  ac- 
cording to  the  promise,  how  can  we 
ever  doubt  his  offices  or  words  ? — This 
grotto,  (see  v.  6,)  now  called  the  "cave 
of  the  nativity,"  is  quite  under  ground. 
We  reached  it  by  a  descent  of  thirteen 
steps,  from  the  floor  of  the  church, 
which  is  built  over  it.  It  was  lighted 
with  a  row  of  rich  golden  lamps — the 
arched  roof  of  rock  being  hung  with  a 
calico-looking  drapery.  It  measured 
about  86  feet  in  length,  by  12  or  14 
broad.  A  silver  star  under  a  shrine, 
pretends  to  mark  the  spot  over  which 
the  star  that  guided  the  shepherds 
stood,  and  where  Jesus  was  born.  Near 
this  is  the  place  of  the  manger.  In 
one  corner  of  the  grotto,  descending 
three  steps,  is  a  room  with  other  Rom- 


13 


18  And  all  they  that  heard  it 
wondered  at  those  things  which 
were  told  them  by  the  shepherds. 

19  But  Mary  kept  all  these  things 
and  pondered  them  in  her  heart. 

20  And  the  shepherds  returned, 

ish  traditions  and  decorations,  spoiling 
it  of  all  natural  simplicity. 

17.  When  they  were  so  satisfied  at 
the  sight,  they  at  once  published  it  to 
others.  It  was  an  angelic  message 
confirmed  to  them  by  a  striking  sign, 
and  as  they  had  double  proof,  so  we 
have  the  promise  and  the  oath,  "  two 
immutable  things."  Heb.  6:  18/  The 
believer  in  Christ  at  once  publishes  the 
gospel  to  others.  Ps.  51.  So  the 
Shepherds  were  the  first  preachers  of 
Christ  among  men.  And  they  preached 
from  their  experience  of  the  gospel 
truth. 

18.  The  effect  of  this  publication 
upon  all  is  here  mentioned.  They  were 
amazed.  They  had  not  looked  for  the 
Messiah  to  come  in  this  humble  man- 
ner, yet  the  Shepherds'  word  was  not 
to  be  discredited. 

19.  Mary.  She  is  mentioned  as  the 
chief  parent.  This  shows  a  reference 
of  inspiration  to  the  miraculous  birth. 
fl  Kept — i.  e.  treasured  in  mind.  Tf  Pon- 
dered. Brought  them  together — com- 
pared, collated — as  we  say,  put  this 
thing  and  that  thing  together.  These 
acts  of  the  Shepherds  confirmed  her 
faith :  and  she  laid  up  these  things  in 
her  memory  and  in  her  warm  feelings ; 
herself  most  interested  and  most  faith- 
ful. 

20.  This  is  here  recorded  as  the  joy 
of  their  experience.  How  delightful 
to  have  found  Christ  answering  to  the 
promises.  This  leads  us  to  glorify 
and  praise  God.  Christ  is  announced 
to  us.  We  are  directed  to  him  in  the 
sacred  Scriptures.  We  ought  at  once 
to  set  out  in  search  of  him,  as  did  the 
Shepherds,  and  we  shall  rejoice  and 
bless  God,  at  finding  Christ  the  Saviour 
as  was  told  us.  Observe.  1.  Genu- 
ine christian  experience  naturally  seeks 
to  publish  the  gospel  whose  power  has 
been  felt  and  whose  glad  tidings  have 


146 


LUKE. 


(A.  D.  1. 


glorifying  and  praising  God  for 
all  the  things  that  they  had  heard 
and  seen,  as  it  was  told  unto  them. 
1"  21  And  when 
eight  days  were  accomplished  a  for 
the  circumcising  of  the  child,  his 
name  was  called  JESUS,  which 


been  found  out.  2.  It  seeks  to  pub- 
lish "the  sayings" — the  message — 
rather  than  to  boast  the  personal  ex- 
perience. 3.  The  effect  of  preaching. 
All  men  wonder — the  multitude  "won- 
der and  perish."  4.  Some,  like  Mary, 
ponder  and  revolve  these  things,  and 
with  a  special  interest,  treasure  them 
up  in  their  hearts.  5.  The  joy  of  ex- 
perience— of  having  found  Christ  and 
proved  the  promises — and  all  real 
christian  joy  gives  all  the  glory  and 
praise  to  God.  6.  "If  the  cradle  and 
rags  of  the  Infant  Saviour  had  such 
an  effect  upon  them,  how  much  more 
should  the  death  and  resurrection  affect 
us."  Calvin. 
\  10.  The  Circumcision  of  Jesus  and 

his  Presentation  in  the  Temple. 

Bethlehem — Jerusalem. 

Matt.       I     Mark.     I        Luke.         I  John. 

|2.  21-38.1 
21.  Were  accomplished.  That  is, 
when  the  eighth  day  was  come.  This 
was  the  period  fixed  by  the  Jewish  rit- 
ual for  a  child's  circumcision.  See 
Gen.  17 :  12,  and  Lev.  12 :  1-4.  Our 
blessed  Lord  was  circumcised  as  other 
children  were.  1.  Because  it  was  his 
parents'  act  and  their  duty.  2.  Be- 
cause He  would  thus  be  incorporated 
with  the  covenant  people,  as  the  un- 
circumcised  were  cut  off.  3.  As  he 
was  made  in  the  likeness  of  sinful 
flesh,  so  the  Father  would  subject  him 
to  the  symbol  of  purification.  ' '  It 
behoved  him  to  be  in  all  things  made 
like  unto  his  brethren."  Heb.  2:  17. 
"  Yet  without  sin."  Heb.  4:  15.  "He 
was  made  sin  for  us."  He  would  honor 
the  ordinances  of  the  law  as  He  was 
made  under  the  law,  and  as  he  stood 
the  representative  of  his  people,  he 
would  submit  to  all  the  Divine  require- 
ments for  them — "  to  redeem  all  that 


was  so  named  of  the  b  angel  before 
he  was  conceived  in  the  womb. 

22  And  when  c  the  days  of  her 
purification,  according  to  the  law 
of  Moses,  were  accomplished,  they 
brought  him  to  Jerusalem,  to  pre- 
sent him  to  the  Lord. 

h  Matt.  1.21.  ch.  1.31.    c  Le.  12.2,&e. 


were  under  the  law."  Gal.  4:  4.  In 
this  view  also  he  submitted  to  the  ordi- 
nance of  Baptism — "  to  fulfil  all  right- 
eousness." I"  Called  Jesus.  See  Matt. 
1 :  21,  notes.  This  was  the  name  given 
by  the  angel,  which  shows  that  the  pa- 
rents followed  faithfully  the  direction 
of  the  angel  as  a  Divine  message. 

22.  Purification  according  to,  &c. 
This  was  also  submitted  to  in  defer- 
ence to  the  law,  yet  the  birth  itself 
was  natural,  not  miraculous ;  therefore 
the  mother  Avas  ceremonially  unclean. 
"  The  days  of  purification"  were  40 
days  for  a  male  child  and  80  days  for 
a  female,  during  which  the  mother 
was  to  keep  at  home  as  defiled,  and 
was  not  to  attend  upon  the  Temple 
service.  The  great  truth  of  the  cer- 
emony was  thus  set  forth — the  defile- 
ment of  the  race  by  sin,  and  the  need 
of  purification.  ^[  To  Jerusalem.  Be- 
cause the  temple  was  there,  and  the 
ceremony  was  there  to  be  performed 
by  the  Mosaic  law.  \  To  present  him. 
Since  the  time  of  destroying  the  first- 
born of  Pharaoh  in  Egypt  and  sparing 
the  first-born  of  Israel,  it  was  enjoined 
that  every  first-born  son  should  be 
presented  unto  the  Lord — that  is,  de- 
voted to  the  sacred  office  as  a  priest, 
for  offering  sacrifices  and  conducting 
the  services  of  the  Temple.  Exodus 
13:  2,  Lev.  12:  2.  But  afterwards 
(Num.  3:  12,  13)  when  God  accepted 
the  family  of  the  Levites,  instead  of 
the  first-born — these  had  yet  to  be 
presented  (brought  near)  as  a  symbol- 
ical act  of  consecration,  but  they  could 
be  redeemed  for  five  shekels.  Num. 
18:  15,  16.  Observe.  1.  Redemp- 
tion makes  a  perpetual  claim  for  God's 
highest  service.  As  the  redemption 
of  the  first-born  made  a  claim  upon 
the  first-born — so  our  redemption  made 


A.  D.  1.] 


CHAP.  II. 


147 


23  (As  it  is  written  in  the  law  of 
the  Lord,  Every*  male  that  open- 
eth  the  womb  shall  be  called  holy 
to  the  Lord;) 

24  And  to  offer  a  sacrifice  ac- 
cording to  that  which  is  said  in 
the  law  of  the  Lord,  A  pair  of 
turtle-doves,  or  two  young  pigeons. 

25  And,  behold,  there  was  a  man 

a  Ex.  13.12.  22.29.  Nu.  8.17. 


a  claim  upon  us  for  God's  official  ser- 
vice. "Ye  are  a  royal  priesthood,  to 
offer  up  spiritual  sacrifices" — "the 
sacrifice  of  praise  to  God  continually," 
"to  do  good  and  to  communicate,"  &c. 
So  we  are  "the  church  of  the  first- 
born," redeemed.  2.  The  christian 
ministry  is  a  standing  memorial  of  the 
redemption,  and  is  instead  of  the 
christian  first-born.  3.  We  see  the 
duty  of  christian  parents  to  present 
their  children  to  God  in  the  church  for 
his  service.  The  parents  of  our  blessed 
Lord  did  this.  It  is  our  encourage- 
ment that  Christ  honored  this  obser- 
vance. The  children  of  Israel  in  Egypt 
were  spared  for  the  parents'  sake.  The 
duty  grows  out  of  the  work  of  redemp- 
tion, as  at  first,  because  our  houses 
and  families  are  passed  over.  4.  As 
the  passover  celebrated  the  redemp- 
tion, so  it  reminded  of  the  obligation, 
and  so  now  it  is  with  the  Lord's  supper. 
Thus  the  sacrament  of  the  supper,  or 
Christian  Passover,  enforces  that  of 
Infant  Baptism.  5.  We  learn  the  duty 
of  parents  to  present  their  sons  to  the 
Church  for  the  holy  ministry.  Infant 
Baptism  favors  family  piety,  and  this 
transmission  of  covenant  blessings. 
Christ  was  redeemed  from  the  service 
of  the  terrestial  tabernacle  that  he 
might  more  perfectly  devote  himself 
to  building  up  the  greater  and  more 
perfect  tabernacle.     Heb.  9:  11. 

23.  As  it  is.  written.  Ex.  13:  2. 

24.  And  to  offer  a  sacrifice.  The  rich 
were  to  bring  a  lamb  for  a  burnt  offer- 
ing, and  a  turtle  dove  or  young  pigeon 
for  a  sin  offering.  But  the  poor  could 
bring  a  pair  of  turtle  doves  or  young 
pigeons.  See  Lev.  12:6.  Mary  ex- 
presses her  poverty  by  this  kind  of  of- 


in  Jerusalem,  whose  name  seas  Si- 
meon; and  the  same  man  was  just 
and  b  devout,  waiting  for  the  con- 
solation of  Israel :  and  the  Holy 
Grhost  was  upon  him. 

26  And  it  was  revealed  unto  him 
by  the  Holy  Ghost,  that  he  should 
not  see  c  death  before  he  had  seen 
the  Lord's  Christ. 

5  Max.  15.43.    v.  38.     c  Isa.  40.1.     d  Ps.  89.48.  He.  11.5. 

fering,  yet  this  does  not  show  that  she 
was  in  utter  penury,  for  the  other  kind 
of  offerings  was  for  the  really  rich.  Ols- 
hausen.  Plainly  enough  our  Lord  de- 
signed to  rank  with  the  poor,  both  to 
honor  worthy  poverty,  and  to  draw  the 
poor  to  him. 

25.  Here  follows  the  narrative  of  a 
prophetic  testimony  to  Christ,  from  a 
devout  Jew  in  the  temple,  which  also 
served  to  confirm  Mary's  faith.  ^[  Whose 
name.  Nothing  else  is  known  of  this  man. 
It  is  enough  if  we  are  known  to  be  god- 
ly. It  is  more  important  to  have  our 
names  written  in  heaven,  than  to  have 
the  spirits  subject  unto  us.  ^Just. 
Righteous.  This  is  the  term  used  of 
Joseph,  (Matt.  1:  19,)  and  means  one 
who  is  strict  in  the  law,  a  careful  ob- 
server of  all  the  Old  Testament  ordi- 
nances and  duties.  ^Devout.  Fearer 
of  God.  This  refers  to  the  spirit,  and 
means  one  who  is  pious  towards  God. 
%  Waiting,  &c.  This  clause  expresses 
the  style  of  his  piety.  He  was  look- 
ing for  the  Messiah  to  come,  according 
to  scriptural  predictions,  ch.  12:  3G. 
Christ  was  called  the  consolation  of  Is- 
rael, (see  Isa.  40:  1,)  as  he  was  their 
desire,  and  was  expected  to  relieve  the 
sufferings  under  which  the  nation  had 
groaned.  Acts  28 :  20.  So  he  was  called 
"  The  Hope  of  Israel."  See  Isa.  49 :  13. 
52:  9.  66: 13. .  T  The  Holy  Ghost.  The 
spirit  of  prophecy  was  now  revived  in 
Zacharias  and  Simeon,  &c.  The  Holy 
Spirit  was  upon  him.  This  was  the 
prophetic  impulse.  He  was  a  prophet 
as  Anna  was  a  prophetess. 

26.  It  was  revealed.  The  term  here 
used  is  the  same  as  in  Matt.2:  12,  "be- 
ing warned  of  God,"  which  signifies  a 
special  revelation.     It  was  sometimes 


148 


LUKE. 


[A.  D.  1. 


27  And  he  came  by  the  Spirit 
into  the  temple :  and  when  the  pa- 
rents brought  in  the  child  Jesus, 
to  do  for  him  after  the  custom  of 
the  law. 


by  a  dream — sometimes  by  inspiration, 
or  inward  illumination,  yet  so  as  to 
leave  no  doubt  about  its  divine  source. 
T  See  death.  That  is,  die,  (Matt.  16 :  28,) 
experience  or  "taste  death."  This  rev- 
elation made  him  confidently  expect 
Christ,  and  helped  him  to  identify  the 
infant  Saviour.  The  same  Spirit  sen- 
sibly guided  him  to  the  scene.  The 
seventy  weeks  of  Daniel's  prophecy 
were  fulfilled,  and  pious  Israelites  were 
wailing  for  the  Saviour  to  come.  ^The 
Lord's  Christ.  That  is,  the  anointed  of 
the  Lord,  or  the  Lord's  Messiah.  The 
term  Christ  means  anointed,  and  an- 
swers to  the  Hebrew  word  Messiah, 
which  means  the  same.  This  is,  there- 
fore a  reference  to  prophecy,  viz.  that 
the  Anointed  One,  or  the  Messiah  of 
the  Sacred  Scriptures  should  appear. 
It  is  now  revealed  to  each  of  us  that 
we  need  not  see  death,  without  first 
beholding  Christ.  He  has  come,  and 
the  Spirit  leads  us  to  him. 

27.  By  the  Spirit.  By  the  impulse 
and  guidance  of  the  Holy  Ghost  who 
had  given  the  promise,  he  was  led  up 
to  obtain  the  fulfillment.  So  Christ 
was  led  into  the  wilderness  by  the  Spir- 
it as  part  of  the  Divine  plan.  All  the 
particulars  of  the  great  salvation  are 
under  the  direction  of  God.  The  Spirit's 
work  throughout  is  indispensable  for 
our  beholding  Christ.  We  must  seek 
ttie  leading  of  the  Holy  Ghost.  He  al- 
ready directs  us  in  his  word,  and  if  we 
apply  ourselves  earnestly  and  prayer- 
fully to  his  teachings  there,  we  shall 
find  out  the  great  salvation.  If  The 
parents.  Joseph  and  Mary  are  meant, 
for  so  it  is  understood,  though  Joseph 
was  not  the  father  of  our  Lord.  See 
v.  33.  What  a  blessing  are  pious  pa- 
rents. Even  our  blessed  Lord  ac- 
knowledged their  offices  to  lead  him  to 
the  temple  privileges,  and  to  do  for  him 
according  to  the  divine  law.  They 
were  the  first  Christian  parents.     Pa- 


28  Then  took  he  him  up  in  his 
arms,  and  blessed  God,  and  said, 

29  Lord,  nowa  lettest  thou  thy 
servant  depart  in  peace,b  according 
to  thy  word  : 


Isa.  57.2.  Re.  14.: 


rents  are  to  act  for  their  children,  du- 
ring their  infancy,  to  attend  to  their 
being  baptized,  instructed,  trained  in 
the  religion  of  Christ.  If  The  law.  See 
Num.  18: 15,  16,  &c.  The  redemption 
price  of  five  shekels  was  probably  paid 
at  this  time,  though  the  child  was  one 
so  remarkable,  and  an  exception  to  all. 

28.  Then  took  he  him.  This  was  an 
embrace  of  Christ  such  as  his  faith  and 
desire  prompted.  So  Mary  Magdalene 
clung  to  his  feet.  Matt.  28:  9.  So 
when  we  find  Christ  according  to  the 
promise,  and  directed  by  the  Spirit, 
we  ought  to  receive  him  in  the  gospel, 
with  earnest  faith  and  love,  and  bless 
God. 

29.  Now  lettest.  This  is  the  dying 
song  which  the  good  old  Israelite  sung. 
"Now  thou  dost  dismiss  thy  servant 
according  to  thy  word,  in  peace,"  re- 
ferring to  v.  26.  Death  to  him  was  a 
mere  dismissal  from  service  to  enter  on 
his  rest.  He  was  not  to  die  till  he  had 
seen  the  anointed  of  God,  and  now  he 
was  ready  to  go,  and  his  death  now 
would  be  peace.  Israel's  expectation 
was  fulfilled  and  his  own  earnest  long- 
ing was  satisfied.  Blessed  are  they 
who  do  not  die  before  seeing  Christ: 
and  how  triumphant  and  happy  is  their 
departure.  It  is  all  according  to  God's 
word.  The  truth,  the  promises,  must 
be  the  only  basis  of  a  good  hope. 

30.  Mine  eyes  have  seen.  See  Job  19: 
27.  "Whom  I  shall  see  for  myself  and 
mine  eyes  shall  behold,  and  not  anoth- 
er." So  the  shepherds  praised  and  bles- 
sed God  for  all  the  things  which  they 
had  heard  and  seen,  &c.  If  Thy  salvation. 
In  Christ,  Simeon  saw  the  Saviour,  and 
prophetically,  also,  the  great  salvation, 
and  goes  on  to  speak  of  it.  God's  work 
of  salvation  is  inseparable  from  Christ. 
If Hast  prepared.  Hast  made  ready.  Sim- 
eon refers  to  the  prophecies  of  the  Mes- 
siah, which  so  plainly  described  the 
salvation  as  for  Gentiles,  and  not  for 


A.  D.  1.] 


CHAP.  II. 


149 


30  For  mine  eyes  have  seen a 
thy  salvation, 

31  Which  thou  hp,st  prepared  be- 
fore the  face  of  all  people  : 

32  A  light  to  lighten  the  b  Gen- 
tiles, and  the  glory  of  thy  people 
Israel. 

33  And  Joseph  and  his  mother 

a  Isa.  52.10.    ch.  3.6.  Acts  4.12.    5  Isa.  42.6.  49.6. 
60.3.  Acts  13.47,48. 


Jews  alone.  See  Is.  46: 13.  49:  6.  52: 
7-10.  This  was  a  truth  very  hard  to 
be  receh  ed  by  the  people.  See  Acts 
10:  45.  1::  18.  Hence,  this  first  an- 
nouncement was  plain  on  this  point. 
TT  Before  the  face.  See  Isa.  11:10. 
"  Standing  for  an  ensign  to  the  people." 
We  see  that  his  view  was  far  beyond 
the  narrow  idea  of  the  Jewish  people 
at  that  time. 

32.  A  light,  &c.  Speaking  of  the 
salvation,  v.  30.  See  John  1 :  4  and  9. 
Is.  42 :  6.  49 :  6.  This  is  that  referred 
to  in  Is.  25 :  7.  Only  this  great  and 
true  light  can  enlighten  the  nation. 
IT  The  glory.  This  salvation  is  also  the 
glory  of  Israel,  to  whom  it  was  first 
sent,  and  of  whom,  as  concerning  the 
flesh,  Christ  came.  It  will  yet  save 
the  true  Israel,  as  his  people,  and  the 
coming  glory  of  this  salvation  in  the 
earth  shall  make  them  boast  it,  though 
they  now  despise.  Or  it  may  read  "a 
light  for  the  revealing  of  the  gentiles." 
See  v.  34. 

33.  Marvelled.  They  wondered  at 
these  striking  testimonies  from  the 
shepherds,  (v.  19,)  and  from  this 
prophet. 

34,35.  Blessed  them.  He  pronounced 
them  blessed,  both  the  parents,  for 
their  relation  to  the  child,  and  the  child 
himself,  as  Elizabeth  had  done.  \This 
child.  Simeon  here  presents  the  altern- 
ative aspects  of  Christ's  work.  The 
Gospel  is  a  savor  of  life  unto  life,  or  of 
death  unto  death.  ^Is  sent.  Appointed, 
ordained.  See  1  Pet.  2 :  8,  last  clause. 
^For  the  fall  and  rising.  Referring  to 
Isa.  8 :  14  and  28 :  16.  See  Rom.  9 :  33. 
"These  are  the  two  halves  of  the  min- 
istry." Some  of  the  people  should  fall 
upon  this  stone  as  a  stone  of  stumbling 


marvelled  at  those  things  which 
were  spoken  of  him. 

34  And  Simeon  blessed  them, 
and  said  unto  Mary  his  mother, 
Behold,  this  child  is  set  for  the 
fall c  and  rising  again  of  many  in 
Israel ;  and  for  a  sign  which  shall 
be  spoken  d  against. 

c  Isa.  8.14.  Ro.  9.32.33.  1  Cor.  1.23,24.  2  Cor.  2.16.  1 
Pe.  2.7,8.      d  Acta  28.82. 


13* 


and  rock  of  offence.  1  Pet.  2 :  7-87. 
Others  should  build  upon  it  as  a  chief 
corner-stone.  That  which  the  builders 
would  disallow,  should  become  the 
head  of  the  corner. — The  sense  is,  "for 
the  fall  and  raising  up,"  see  ch.  1 :  52, 
referring  to  the  opposite  classes  and 
results. — Or  the  terms  may  refer  to  the 
same  persons,  as  the  work  of  humbling 
in  order  to  exaltation.  The  word  here 
for  rising  is  the  term  for  resurrection, 
and  is  applied  here,  by  some,  to  the 
raising  again  of  Israel.  ^And  for  a 
sign.  This  word  —  anfieiov — rendered 
sign,  is  the  same  used  in  the  Gospels 
in  reference  to  miracles,  as  a  divine 
token  or  testimony.  So  Christ  was  to 
be  a  sign  or  wonder.  His  name  should 
be  called  "Wonderful."  ^Spoken  against. 
The  same  word  is  here  used  as  in  Rom. 
10 :  21,  a  gainsaying  people,  and  in  1 
Pet.  2 :  8 — disobedient.  ^A  sword.  A 
javelin.  This  is  an  allusion  to  Isa. 
53,  foretelling  Christ's  sufferings  and 
death.  The  climax  of  the  gainsaying 
and  disobedience  should  be  this  mur- 
derous act  that  should  pierce  her  own 
soul  through  with  many  sorrows.  Ma- 
ry, his  mother,  stood  at  the  cross,  weep- 
ing for  her  crucified  son.  John  19:  25. 
^That  the  thoughts,  &c.  He  sits  as  a 
refiner  and  purifier.  Mai.  3.  He  lays 
the  axe  at  the  root  of  the  trees.  Christ 
is  the  test.  What  think  ye  of  Christ 
is  the  question.  His  word  is  a  discern- 
er  of  the  thoughts  and  intents  of  the 
heart,  &c.  He  is  the  judge.  In  the 
treatment  of  Christ,  up  to  the  crucifix- 
ion, how  many  hearts  were  revealed ! 
The  truly  good  Israelites  were  brought 
out  by  Christ's  coming,  and  were  found, 
like  Nathanael,  "Israelites  indeed:" 
while  the  hypocritical  Pharisees,  who 


■ 


150 


LUKE. 


[A.  D.  1. 


35  (Yea,  a  sword a  shall  pierce 
through  thy  own  soul  also,)  thatb 
the  thoughts  of  many  hearts  may 
be  revealed. 

aJno.  19.25.      b  Ju.  5.15,16.     1  Cor.  11.19. 

would  be  esteemed  eminent  in  piety, 
were  shown  in  their  true  enmity  to 
God.  Christ  is  a  rock  of  offence  to 
the  disobedient,  that  stumble  at  the 
word.  1  Pet.  2:7,  8.  Observe.  Christ 
is  for  all  nations,  and  ought  to  be  made 
known  to  all.  His  salvation  debars 
none. — The  great  end  of  life  is  to  see 
the  great  salvation,  and  so  beholding 
him,  we  can,  like  Simeon,  die  in  peace. 
It  is  not  seeking  our  prosperity,  or  our 
good  name,  or  the  homage  of  our  fel- 
low men,  that  can  give  such  peace 
in  death. — The  Gospel  of  Christ  pre- 
sents a  great  alternative  of  salvation  or 
perdition.  It  is  good  news.  And  those 
alone  to  whom  it  comes  as  glad  tidings, 
can  find  it  to  be  the  Gospel. 

30.  Anna.  Observe  how  simple  is 
the  history.  Another  person  is  here 
mentioned,  of  the  godly  sort,  whose 
prophetic  testimony  is  given  with  that 
of  Simeon — one  of  the  small  circle  of 
believing  Israelites  at  Jerusalem.  To 
these  two  faithful  souls  who  were  wait- 
ing for  him,  Christ  was  revealed.  ^A 
prophetess.  One  in  whom  the  spirit  of 
prophecy  had  appeared,  as  in  Simeon, 
v.  25.  fl  Tribe  of  Aser.  Of  Asher. 
This  tribe  was  located  in  the  N.  W. 
part  of  Canaan,  in  Galilee.  Like  her 
blessed  Lord,  she  came  out  of  Galilee. 
^[  Of  a  great  age.  The  same  phrase  is 
rendered  in  ch.  7,  "  well  stricken  in 
years. ' '  ^[  Seven  years.  This  particular 
is  given  to  show  how  long  she  had  con- 
tinued a  widow,  in  supreme  devotion 
to  religious  duties.  See  1  Tim.  5:  5. 
How  purely  she  had  married,  and  how 
shortly  and  youthfully  she  was  left  in 
widowhood.  It  shows,  also,  with  what 
tender  fidelity  she  had  preserved  the 
memory  of  her  deceased  husband.  Her 
widowhood  is  also  especially  mention- 
ed, as  the  state  was  held  in  great 
honor  among  the  Jews.  Seven  years 
she  had  lived  with  her  husband,  hav- 
ing been  married  at  twelve  and  a  half 
years,  which  was  counted  a  marriage- 


36  And  there  was  one  Anna,  a 
prophetess,  the  daughter  of  Pha- 
nuel,  of  the  tribe  of  Aser ;  she  was 
of  a  great  age,  and  had  lived  with 


able  age  among  the  Jews.  So  that 
she  was  a  hundred  years  old  and  over 
at  this  time.  The  shock  of  corn  was 
fully  ripe,  ready  to  be  gathered  in,  in 
its  season. 

37.  A  widoio  of.  1  Tim.  5:  9.  fi  Which 
departed  not,  &c.  She  was  not  con- 
tent with  merely  going  to  Jerusalem 
at  the  great  festivals.  And  because 
the  territory  of  her  tribe  was  far  off, 
and  these  journeys,  at  her  age,  would 
be  most  difficult,  she  had  fixed  her 
abode  in  Jerusalem,  and  might  be  said 
to  live  in  the  temple.  She  answers 
Paul's  description  of  "a  widow  indeed," 
(1  Tim.  5  :  5)  "  continuing  in  supplica- 
tions night  and  day."  This  will  show 
the  meaning ;  not  that  she  did  not  go 
in  and  out  of  the  temple,  but  while  the 
temple  services  were  not  commonly  at- 
tended by  men,  and  much  less  by 
women,  except  on  Sabbath  days  and 
the  great  festivals,  she  like  the  Psalm- 
ist, dwelt  in  the  house  of  the  Lord  for 
ever,  (Ps.  23)  devoting  herself  to  reli- 
gious duties,  and  waiting  much  on 
God,  at  this  time,  for  the  promised 
Messiah.  Simeon  and  Anna  are  men- 
tioned only  in  this  connexion,  and  this 
is  all  that  we  know  of  them.  It  is 
enough  that  they  found  Christ,  whom 
they  looked  for,  and  bore  important 
testimony  to  him  as  the  Messiah.  Her 
age  is  mentioned  in  connexion  with  her 
devoted  piety.  It  is  not  how  long  we 
have  lived,  but  how  long  we  have  lived 
well.  The  new  life  properly  dates  our 
existence.  Her  situation  in  life  is 
mentioned  in  its  religious  connexion, 
for  its  bearing  upon  her  piety.  This 
is  the  only  proper  light  in  which  to 
view  the  relations  of  life,  or  our  parti- 
cular lot.  How  does  our  situation 
help  or  hinder  us  in  God's  service — 
our  wealth  or  bereavements,  our  busi- 
ness, station,  office.  What  she  was,  is 
here  testified,  not  by  man,  but  by  God. 
A  long  life  of  eminent  piety  is  worthy 
of  all  honor.     Such  are  often  privi- 


A.  D.  1.] 


CHAP.  n. 


151 


an  husband  seven  years  from  her 
virginity ; 

37  And  she  was  a  widow  of  about 
fourscore  and  four  years,  which 
departed  not  from  the  temple,  but 
served  God  with  fastings  and 
prayers  a  night  and  day. 

a  Acts  26.7.     1  Ti.  5.5. 


leged  in  their  old  age  to  have  special 
meetings  with  their  Lord  and  Saviour. 
It  was  in  the  way  of  her  long  and  reg- 
ular religious  duties  that  she  met  the 
Lord.  ^[  With  fastings  and  prayers. 
She  attended  the  daily  prayers  at  9  and 
3,  and  the  usual  fasts  of  twice  in  the 
week,  (Matt.  6  :  16)  which  was  a  mark 
of  great  strictness,  (Luke  18:  12)  and 
she  was  to  be  found  at  every  service  of 
the  temple,  ordinary  or  special,  night 
or  day.  See  Ps.  134:  1-2.  Acts  26:7. 
"Blessed  are  they  that  dwell  in  thy 
house.  They  will  be  still  praising 
thee."  See  Ex.  33:  8.  There  were 
women  that  followed  him  from  Galilee, 
who  were  afterwards  honorably  men- 
tioned. Matt.  27 :  55.  Such  constant 
attendance  upon  the  services  of  Christ's 
house  is  worthy  of  note  in  any  Chris- 
tian member.  It  is  plainly  hinted  by 
the  narrative  that  it  is  to  be  expected 
only  in  consistency  with  family  duties : 
for  it  is  here  stated  expressly  how  she 
was  situated  so  as  to  devote  her  time 
in  this  manner.  See  1  Tim.  5:  5-8. 
•'But  if  any  provide  not  for  his  own," 
&c.  Observe.  Religious  duties  in  God's 
house  are  not  intended  to  interfere 
with  domestic  duties,  or  to  bring  about 
a  neglect  of  the  family,  but  to  promote 
family  religion.  They  who  have  their 
own  household  uncared  for,  to  be  put 
in  public  constantly,  find  no  counte- 
nance in  God's  word.  They  who  are 
so  situated  in  life  as  to  command  the 
time  from  other  relations,  ought  to  be 
the  more  devoted  to  God  in  public  du- 
ties of  charity  and  true  piety.  Ob- 
serve— how  Old  Testament  piety  falls 
in  with  the  New.  See  the  eminent 
faith,  that  in  this  babe  of  common  pa- 
rents, found  the  Lord.  Bereavement 
may  well  make  us  devote  ourselves 
more  entirely  to  God's  service.    Female 


38  And  she,  coming  in  that  in- 
stant, gave  thanks  likewise  unto  the 
Lord,  and  spake  of  him  to  all  them 
that b  looked  for  redemption  in 1  Je- 
rusalem. 

Tf39  And  when  they 
had  performed  all  things  accord- 


piety  is  lovely.  Aged  piety  is  sweet. 
Women  ought  to  be  in  their  spheres, 
publishers  of  Christ.  So  were  the 
Marys,  Marthas,  and  Salome.  In  Sab- 
bath schools,  tract  distribution,  visita- 
tion of  the  poor  and  sick — they  are 
most  efficient  helpers.  How  much  more 
angelic  is  this  than  fashion's  giddy, 
slavish  round. 

38.  This  was  likely,  at  the  hour  of 
prayer.  Her  coming  in  at  that  instant 
was  one  of  the  happy  fruits  of  her 
great  constancy  in  religious  duties. 
Continuing  in  prayer,  we  meet  the 
Saviour.  ^[  Gave  thanks.  Rather,  con- 
fessed, acknowledged.  ^Likewise.  As 
Simeon  had  recognised  and  confessed 
the  Babe  as  the  Messiah.  ^  Spake  of 
him.  Anna  became  at  once  a  publisher, 
in  her  sphere,  of  this  good  news,  to  all 
them  in  Jerusalem  that  looked  for  re- 
demption— that  is,  to  the  circle  there, 
who,  like  Simeon,  looked  for  the  con- 
solation of  Israel :  the  Redeemer  who 
was  promised  in  the  Old  Testament. 
The  conversation  of  Christian  ladies  in 
social  circles  ought  to  savor  of  Christ. 
Frivolity  and  gossip  do  injury.  How 
many  idle  words  are  passed  in  the 
sanctuary.  How  much  good  could  be 
done  if  all  the  female  members  of  a 
church  would  speak  of  Christ  in  their 
circles. 

$12.  The  Flight  into  Egypt.  He- 
rod's Cruelty.  The  Return. — 
Bethlehem — Nazareth. 

Matt.        I       Mark.        |       Luke.       I        John. 

2.13-23.|  1 2.  39-40.1 

39.  Here  is  a  brief  and  rapid  tran- 
sition to  the  settlement  at  Nazareth, 
passing  over  the  visit  of  the  Magi  and 
the  flight  into  Egypt.  Matt.  ch.  2. 
Joseph  and  Mary  returned  to  Bethlehem 
from  Jerusalem,  a  distance  of  six 
English   miles,   where   they  had  no\r 


152 


LUKE. 


[A.  D.  12 


ing  to  the  law  of  the  Lord,  they 
returned  into  Galilee,  to  their  own 
city  Nazareth. 

40  And  the  child  grew,  and  wax- 
ed strong  in  spirit,  filled  a  with  wis- 
dom; and  the  grace  of  God  was 
upon  him. 


a  Isa.  11.2,3.    ver.  52. 


been  detained  for  nearly  two  months. 
From  Bethlehem  they  went  into  Egypt, 
as  they  were  directed  of  God,  after 
the  visit  of  the  Magi,  to  escape  the 
search  of  Herod,  and  thence  came  to 
Nazareth,  as  they  were  expressly  warn- 
ed of  God  in  a  dream.  See  Matt.  2 :  22. 
See  the  Harmony.  ^  Their  own  city. 
ch.  6 :  56.  It  must  be  borne  in  mind 
that  Nazareth  was  their  place  of  resi- 
dence, and  that  they  had  only  gone  up 
to  Bethlehem  for  a  special  purpose. 
See  ch.  2 :  4.     Notes  Matt.  2 :  23, 

40.  The  child  grew.  Our  blessed 
Lord  was  now  a  child,  and  so  he  grew 
in  size,  like  other  children.  He  was 
perfect  in  his  human  nature,  as  well  as 
in  his  divine.  He  would  pass  through 
all  those  periods  and  stages  of  life, 
made  like  unto  men,  only  without  sin. 
This  is  a  great  encouragement  for 
children  to  come  to  him,  and  trust  in 
him  for  salvation,  since  he  condescend- 
ed to  be  a  child,  and  to  grow  as  others 
do.  ^  Waxed  strong.  &c.  See  the  same 
phrase  in  ch.  1 :  80,  applied  to  John 
the  Baptist,  showing  that  in  this  res- 
pect, of  his  real  childhood,  our  Lord 
grew  in  body  and  mind,  just  as  truly 
as  did  John,  and  was  therefore  truly 
human  as  well  as  truly  divine — "both 
God  and  man  in  two  distinct  natures, 
and  one  person  for  ever."  ^Filled 
with  wisdom.  See  v.  52,  where  it  is 
plain,  that  having  a  human  mind,  as 
man,  he  advanced  in  knowledge  and  in 
mental  powers.  Here  it  is  declared 
that  he  was  remarkable  for  wisdom  in 
his  childhood.  And  the  next  phrase 
expresses  the  general  idea  of  his  being 
distinguished  with  gifts  and  graces, 
marking  him  to  all  observers  as  a  pe- 
culiar favorite  of  God.  A  divine  and 
heavenly  grace  sat  upon  his  counte- 
nance, and  appeared  in  all  his  actions. 


If  41  Now  his  pa- 
rents went  tc  Jerusalem  every 
*year  at  the  fe ;.fit  of  the  passover. 
42  And  when  he  was  twelve 
years  old,  they  went  up  to  Jeru- 
salem, after  the  custom  of  the 
feast. 

6  Ex.  23.15.    De.  16.1. 

He  would  show  the  pattern  of  perfec- 
tion in  a  child.  This  encourages  chil- 
dren to  seek  from  above  such  graces 
and  gifts  as  will  make  them  like  the 
young  Jesus.  Christ  now  from  heaven 
invites  little  children  to  come  to  him. 
• '  They  that  seek  me  early  shall  find 
me." 

§  13.  At  Twelve  Years  of  Age  Jesus 
goes  to  the  Passover. — Jerusalem. 

Matt.        I        Mark.        |      Luke.       I       John. 

12.41-52. 1 

41.  Here  follows  a  single  incident 
related  of  our  blessed  Lord,  after  he 
had  attained  his  twelfth  year — passing 
from  his  infancy  to  his  boyhood,  to  give 
something  of  his  history  at  every  pe- 
riod of  his  life.  \  His  parents,  Joseph 
and  Mary,  were  strict  in  all  their  reli- 
gious duties.  The  Passover  was  one 
of  the  three  great  festivals  to  be  at- 
tended yearly  at  Jerusalem  by  all  the 
males  of  the  nation.  According  to  the 
school  of  Hillel,  women  were  bound  to 
go  up  to  the  Passover. 

42.  Twelve  years  old.  This  was  the 
age  at  which  parents  took  their  sons 
with  them.  Boys  at  twelve  years 
of  age  were  considered  as  bound  to 
keep  the  law,  and  were  called  "sons  of 
the  law."  This  gives  importance  to  the 
incident  here  narrated.  See  Ex.  12: 
36.  Deut.  16:  4.  These  parents  and 
their  son  did  every  thing  after  the 
custom,  or  regulation  of  the  feast. 

43.  The  days.  The  feast  lasted  eight 
days.  See  Ex.  12:15.  Lev.  23:  5-6. 
When  they  had  fulfilled  or  kept  these, 
they  returned,  for  that  was  their  sole 
\  isiness.  We  should  have  no  other 
object  at  God's  house  but  his  worship, 
and  no  other  business  on  the  day  of 
God. 

44.  They  supposing  him,  &c.      This 


A  D.  12.] 


LUKE. 


153 


43  And  when  they  had  fulfilled 
the  days,  as  they  returned,  the  child 
Jesus  tarried  behind  in  Jerusalem; 
and  Joseph  and  his  mother  knew 
not  of  it. 

44  But  they,  supposing  him  to 
have  been  in  the  company,  went 
a  day's  journey;  and  they  sought 
him  among  their  kinsfolk  and 
acquaintance. 

45  And  when   they  found  him 


shows  what  confidence  they  had  in  his 
filial  affection  and  obedience,  from  all 
his  habits  towards  them.  \  The  com- 
pany. That  is,  the  band  of  fellow  tra- 
velers, relatives,  neighbors  and  friends, 
who  usually  journeyed  together  to  and 
from  the  feasts,  for  company  and 
safety.  We  saw  long  trains  of  pil- 
grims— men,  women  and  children,  from 
Bethlehem,  Nazareth,  &c.  some  on 
horseback,  some  on  foot,  going  up  to 
Jerusalem  to  the  feast  called  Easter. 
Some  very  young  children  were  strap- 
ped fast  to  the  mules,  while  young  boys 
of  twelve  were  walking  or  riding.  How 
often  we  thought  that  in  such  a  train 
of  families,    neighbors,    &c.   was   our 

0  blessed  Lord.  It  is  about  seventy 
miles  from  Jerusalem  to  Nazareth. 

44.  A  day's  journey.  This  is  some- 
times put  for  a  distance  of  twenty  or 
thirty  miles,  but  here  it  means  that 
they  traveled  a  day,  according  as  the 
caravan  might  move,  more  or  less  rap- 
idly. At  the  day's  close,  when  they 
would  naturally  collect  in  families  for 
the  night,  they  looked  for  him,  but  in 
vain.  Soj/ve  saw  the  trains  of  pilgrims 
to  the  feast  at  Jerusalem  camping  for 
the  night,  at  various  points  along  the 
road. 

46.  After  three  days.  That  is,  on  the 
third  day.  The  phrase  is  the  same 
used  I  y  our  Lord  about  his  resurrec- 
tion. Matt.  27:  63.  And,  as  in  that 
case,  the  parts  of  three  days  are  meant. 
They  traveled  homeward  one  day,  (v. 
44)  returned  to  Jerusalem  the  next 
day,  and  found  the  Saviour  on  the  third 
day.      fl  The    temple.     This  extensive 


not,  they  turned  back  again  to  Je- 
rusalem, seeking  him. 

46  And  it  came  to  pass,  that  af- 
ter three  days  they  found  him  in 
the  temple,  sitting  in  the  midst  of 
the  doctors,  both  hearing  them,  and 
asking  them  questions. 

47  And  all  that  heard  him  were 
astonished  at  his  understanding* 
and  answers. 

48  And  when  they  saw  him,  they 

a  Ps.  119.99.  Matt.7.28.  Mar.1.22.  ch.4.22,32.  Jno.7.15,46. 


building  had  many  halls,  in  which  judg- 
es announced  judgment,  or  the  Rabbis 
kept  their  schools  for  instruction.  In 
one  of  these  schools  our  Lord  was. 
Olshausen.  ^Asking  them  questiotis. 
That  is,  about  the  law  and  the  pro- 
phets. This  was  done  with  proper  res- 
pect, as  from  a  boy,  and  yet  (v.  47)  he 
commanded  respect  as  a  wonderful 
boy.  The  great  Sanhedrim  of  70 
members  sat  in  the  room  Gazith,  23 
judges  sat  in  the  gate  of  the  court  of 
Israel,  and  23  in  the  gate  of  the  court 
of  the  Gentiles.  It  was  allowed  in 
any  of  these  to  propose  questions  con- 
cerning the  laws,  and  a  great  part  ot 
the  Rabbinical  books  consist  of  the 
answers  to  such  questions.  At  this 
time  he  shows  his  knowledge  of  his 
own  work  as  the  Messiah — *'  his  fa- 
ther's business," — and  this  is  to  ex- 
plain his  tarrying  with  the  expounders 
of  the  Scriptures,  and  his  earnest  in- 
terest in  all  that  could  be  gathered  on 
points  so  connected  with  himself,  "for 
the  testimony  of  Jesus  is  the  spirit  of 
prophecy."  The  sum  of  all  the  Old 
Testament  Scriptures  is  the  revelation 
of  Christ  in  the  Law  and  the  Prophets 
and  the  Psalms. 

48.  Why  9  Observe,  the  mother 
speaks,  not  Joseph.  This  sounds  lika- 
reproof  or  complaint,  but  the  fault  was 
that  of  the  mother,  who  had  forgotten 
or  overlooked  the  higher  work  of  her 
son.  ^  Thy  father.  Joseph  stood  in 
this  relation  to  our  Lord,  and  so  the 
young  Jesus  was  accustomed  to  regard 
him,  and  so  Mary  naturally  spoke  of 
him.     Yet  he  really  had  no  father,  ex- 


154 


LUKE. 


[A.  D.  12. 


were  amazed :  and  h  is  mother  said 
unto  him,  Son,  why  hast  thou  thus 
dealt  with  us  ?  behold,  thy  father 
and  I  have  sought  thee  sorrowing. 

49  And  he  said  unto  them,  How 
is  it  that  ye  sought  me  ?  wist  ye  not 
that  I  must  be  about a  my  Father's 
business  ? 

50  And  they  understood  not  the 
saying  which  he  spake  unto  them. 

51  And  he  went  down  with  them, 


Jno.  5.17.  9.4. 


cept  in  heaven,  as  he  says.  v.  49. 
Joseph  is  not  mentioned  after  this,  and 
it  seems  probable  that  he  died  before 
our  Lord  entered  on  his  public  minis- 
try, eighteen  years  afterwards.  ^  Sor- 
rowing. That  is,  afflicted  by  his  ab- 
sence and  by  their  anxiety  about  him. 
Who  can  wonder  that  such  parents 
most  dearly  loved  such  a  child  ?  Good 
children,  though  they  are  never  with- 
out sin,  as  Christ  was,  are  always 
loved. 

49.  He  answers  their  surprise  by 
expressing  his  own  surprise.  They 
were  to  be  wondered  at,  not  he.  Why 
were  they  not  thinking  of  his  work, 
and  where  it  became  him  to  be.  *^My 
father's  business.  Literally — Among  the 
things  of  my  Father-in  the  temple,  and 
about  the  affairs  of  my  Father — on  his 
official  work,  as  the  Messiah.  He  here 
reminded  them  that  he  was  not  merely 
the  son  of  Mary,  but  mainly  the  Son 
of  God,  and  must  first  of  all  be  faith- 
ful to  him  who  sent  him.  The  word 
rendered  must  (dec)  is  that  which  is  so 
commonly  used  to  express  the  divine 
plan  and  purpose,  which  he  was  to 
carry  out. 

50.  The  parents  had  not  yet  a  clear 
and  full  idea  of  who  and  what  he  was 
as  connected  with  this  saying. 

51.  This  is  here  mentioned  to  show 
that  our  blessed  Lord  submitted  him- 
self in  all  filial  faithfulness  to  his 
earthly  parents.  This  was  part  of  his 
voluntary  humiliation.  Phil:  2:  7.  He 
set  an  example  of  filial  obedience :  and 
here  he  stands  a  pattern  to  youth.  He 
honors  the  fifth   commandment.     We 


and  came  to  Nazareth,  and  was  sub- 
ject unto  them  :  but  his  mother 
kept b  all  these  sayings  in  her 
heart. 

52  And  Jesus  increased c  in  wis- 
dom and  stature,1  and  in  favour 
with  Grod  and  man. 

CHAPTER  III. 

1 ATOW  in  the  fif- 

X\    teenth  year  of 

the  reign  of  Tiberius  Csesar,  Pon- 

5  Da.  7.2k  ver.  19.    c  1  Sa.  2.26.    ver.  40.    1  or,  age. 

find  some  children  who,  because  they 
have  learned  more,  or  gained  more 
than  their  parents,  look  upon  them 
with  contempt,  despising  their  igno- 
rance or  poverty :  and  seeming  proud 
to  disregard  their  counsel.  Our  Lord 
did  otherwise,  though  he  was  the  most 
exalted  son  ever  born ;  being  God  and 
man  also. 

52.  Increased.  See  v.  40.  This  refers 
to  his  natural  growth  of  mind  and 
body.  The  stature  here  means  more 
than  the  size,  and  includes  the  whole 
man,  his  age,  maturity  and  vigor. 
Tf  In  favour.  God's  love  to  him  was  es- 
sentially the  same  always.  He  was 
with  God  and  was  God.  Yet  in  the 
sense  here  meant,  and  in  connexion 
with  the  advance  in  his  work,  it  may  be 
said  that  the  Father  loved  him  more  and 
more,  as  he  went  forward.  As  he  is 
said  to  have  loved  him  on  this  account, 
because  he  laid  down  his  life,  &c,  so 
the  Son  is  here  said  to  have  increased 
in  favor  with  the  Father.  And  we 
find  the  testimony  of  this  love  repeated 
from  the  skies,  at  the  Baptism,  Trans- 
figuration, and  through  all  the  pro- 
gressive stages  of  the  work. 

PART  II. 

Announcement   and   Introduction 

of  our  Lord's  Public  3Iinistry. 

Time,  about  one  year. 

CHAPTER  III. 

1 14.  The  Ministry  or  John  the  Bap- 

TigT. — The  Desert — The  Jordan. 

Matt.  I     Mark.      I       Luke.       I        John. 

3.  1-12.  1.  1-8.  3.  1-18.! 


I 


Aon  29.] 


CHAP.  III. 


155 


tius  Pilate  being  governor  of  Ju- 
dea,  and  Herod  being  tetrarch  of 
Galilee,  and  his  brother  Philip  te- 
trarch of  Iturea,  and  of  the  region 
of  Trachonitis,  and  Lysanias  the 
tetrarch  of  Abilene, 


The  narrative  here  passes  by  about 
seventeen  years  of  our  Lord's  private 
life,  without  notice,  during  which  time 
he  dwelt  at  Nazareth,  "where  he  was 
brought  up."   ch.  4:  16. 

1.  Luke  gives  us  these  dates  which 
connect  the  sacred  history  with  the  his- 
tory of  the  time.  Hence  we  see  that  this 
narrative  of  our  Lord  is  no  fiction,  nor 
auy  thing  separated  from  the  affairs  of 
the  world.  It  is  just  as  true  that  John 
the  Baptist  and  Jesus  Christ  lived  and 
preached  as  that  Tiberius  Ca?sar  lived 
and  reigned  over  the  Roman  Empire: 
and  the  Evangelist  appeals  to  the  histo- 
ry of  that  time  in  his  record  of  these 
Gospel  facts.  There  is  thus  every  evi- 
dence that  the  Gospels  were  not  written 
by  impostors,  and  that  the  narratives 
which  they  give  are  true.  Josephus,  a 
writer  of  that  very  age,  who  was  a  Jew, 
and  an  enemy  of  Christianity,  most  re- 
markably confirms  these  statements  of 
the  Evangelists. — Matthew  has  omitted 
these  particulars  and  uses  the  general 
phrase,  "In  those  days."  \ The  fif- 
teenth year,  &c.  That  is,  dating  from 
the  beginning  of  the  reign  of  Tiberius: 
for  he  was  joint  Emperor  with  Augus- 
tus three  years  before  he  became  Em- 
peror alone.  This  would  reckon  as 
follows :  Tiberius  having  begun  to  gov- 
ern A.  D.  12,  or  in  the  year  of  Christ's 
age  sixteen,  and  having  been  in  power 
fourteen  years — called  "  in  the  fifteenth" 
— it  would  be  now  in  the  thirtieth  year 


of  Christ's   age — v. 


Luke    aims 


here  at  historical  minuteness.  From 
this  date  also  we  can  obtain  the  year  of 
Christ's  birth.  Reckoning  from  the 
death  of  Augustus  in  the  year  of  Rome 
767,  the  fifteenth  year  of  his  successor 
Tiberius,  would  be  A.  U.  781 :  and  going 
back  thirty  years  brings  us  to  751  or 
752  for  the  birth  of  our  Lord.  Adding 
to  this  the  period  of  three  years  in 


2  Annas  s  and  Caiaphas  being 
the  high  priests,  the  word  of  God 
came  unto  John  the  son  of  Zach- 
arias  in  the  wilderness. 

3  And  b  he  came  into  all  the 
country  about  Jordan,  preaching 

a  Jno.  11.49,51.   18.13.  Acts  4.6.     b  Matt.  3.1.  Mar.  1.4. 


which  Tiberius  was  joint  Emperor  with 
Augustus,  and  we  have  the  year  of 
Rome  749,  being  four  years  beyond 
the  present  era,  which  corresponds 
with  the  year  of  Rome  753.  ^Gover- 
nor. He  was  procurator  under  the 
Roman  Government  and  held  the  office 
ten  years,  f  Herod.  This  was  Herod 
Antipas,  son  of  Herod  the  Great.  See 
Matt.  14:  1.  He  became  tetrarch  after 
his  father's  death.  ^Tetrarch.  Though 
this  term  means  the  ruler  of  a  fourth 
part  of  a  province,  it  was  applied  to 
the  Herods  in  a  more  general  sense, 
as  rulers  of  any  small  portions.  See 
notes  Matt.  2:  11.  ^Philip.  His 
mother  was  Cleopatra  of  Jerusalem. 
Jos.  Ant.  17  :  1-3.  He  built  Cesarea 
Philippi  and  was  by  far  the  best  of 
Herod's  sons.  He  is  to  be  distinguished 
from  his  half  brother  Philip,  whose 
wife  was  Herodias.  \Iturea.  This 
was  the  country  N.  E.  of  Galilee. 
Abilene  was  N.  of  these,  so  called  from 
Abila,  a  town  eighteen  miles  N.  of  Da- 
mascus, now  called  Nebi  Abel  or  pro- 
phet Abel.  It  is  not  the  Abila  in  Deca- 
polis.    See  Map.   (Matthew.) 

2.  High  Priests,  &c.  Annas  and  Cai- 
phas  are  here  mentioned  together, 
as  High  Priests.  See  also  Acts  4  :  6, 
where  the  latter  is  spoken  of  as  of  the 
kindred  or  order  of  the  High  Priest. 
In  both  instances  Caiaphas  was  actual 
High  Priest,  but  his  father-in-law  An- 
nas having  personally  filled  the  office 
for  fifteen  years  and  acquired  the  es- 
teem and  confidence  of  the  people,  still 
retained  the  name  and  much  of  the  au- 
thority, as  appears  from  the  fact  that 
Christ  was  carried  first  before  him  and 
afterward  before  Caiaphas.  John  18 : 
13,  24.  Biscoe  on  the  Acts,  p.  420. 
So  that  he  exercised  the  power  still 
and  may  have  been  deputy  of  Caiaphas, 
See  2  Kings  25:  18. 


156 


LUKE. 


[Age  29. 


the  baptism  of  repentance  a  for  the 
remission  of  sins ; 

4  As  it  is  written  in  the  book  of 
the  words  of  Esaias  the  prophet,b 
saying,  The  voice  of  one  crying  in 
the  wilderness,  Prepare  ye  the  way 
of  the  Lord,  make  his  paths 
straight . 

5  Every  valley  shall  be  filled,  and 
every  mountain  and  hill  shall  be 
brought  low :  and  the  crooked  shall 
be  made  straight,  and  the  rough 
ways  shall  be  made  smooth; 

6  And c  all  flesh  shall  see  the 
salvation  of  God. 

7  Then  said  he  to  the  multitude 
that  came  forth  to  be  baptized  of 
him,  0  d  generation  of  vipers !  who 
hath  warned  you  to  flee  from  the 
wrath  to  come  ? 

8  Bring  forth,  therefore,  fruits x 
worthy  of  repentance;  and  begin 
not  to  say  within  yourselves,  We 
have  Abraham  to  our  father  :  for 

ach.1.77.  Msa.  40.3.  c  Ps.  92.2.  Isa.  40.5.  49.6.  52. 
10.  Ro.  10.12,18.    d  Matt.  3.7.     1  or,  meet  for. 

3-8.  See  notes  on  Matt.  3  :  1-9. 

9.  See  Matt.  3 :  10,  notes. 

10.  This  is  a  natural  question  from 
all  such  as  are  really  converted.  The 
same  was  asked  by  Saul  of  Tarsus. 
The  queries  and  answers  that  follow 
under  this  general  head,  are  possibly 
put  together  from  various  occasions. 

11.  From  the  narrative  in  Matt.  3:7, 
we  infer  that  the  Pharisees  were  spe- 
cially spoken  to,  and  that  their  penuri- 
ousness  and  lack  of  good  works,  were 
here  aimed  at.  Deeds  of  justice  and 
charity  are  the  first  fruits  of  repent- 
ance. See  Micah  6:8.  So  Zaccheus 
acted,  ch.  19:2,  &c. 

13.  He  does  not  condemn  the  office 
of  publican,  as  the  Jews  did,  but  en- 
joins against  its  abuse,  by  extortion  or 
exaction.  |"  Appointed.  That  is,  the 
lawful  tax. 

14.  Soldiers.  The  word  means  men 
under  arms.  Penn  reads,  "the  soldiers 
going  on  service."     This  is  explainod 


I  say  unto  you,  that  God  is  able 
of  these  stones  to  raise  up  children 
unto  Abraham. 

9  And  now  also  the  axe  is  laid 
unto  the  root  of  the  trees ;  every6 
tree,  therefore,  which  bringeth  not 
forth  good  fruit,  is  hewn  down, 
and  cast  into  the  fire. 

10  And  the  people  asked  him, 
saying,  What  shall  we  do  then  ? 

11  He  answereth  and  saith  unto 
them,  He f  that  hath  two  coats, 
let  him  impart  to  him  that  hath 
none;  and  he  that  hath  meat,  let 
him  do  likewise. 

12  Then  came  also  publicans  £  to 
be  baptized,  and  said  unto  him, 
Master,  what  shall  we  do? 

13  And  he  said  unto  them,  Ex- 
act h  no  more  than  that  which  is 
appointed  you. 

14  And  the  soldiers  likewise  de- 
manded of  him,  saying,  And  what 
shall  we  do?    And  he  said  unto 

eMatt.7.19.  ch.  13.7,9.  /ch.  11.41.  2  Cor.  8.14.  Uno, 
3.17.    g  Matt.  21.32.  ch.  7.29.    h  ch.  19.8.  1  Cor.  6.10. 


by  the  fact  that  Herod  was  at  this  time 
at  war  with  Aretas,  king  of  Arabia, 
beyond  the  Dead  Sea.  See  Mark  6:37, 
notes.  If  Do  violence.  John  does  not 
command  them  to  lay  down  their  arms 
and  leave  their  ranks,  as  he  must  have 
done  if  it  were  wrong  in  itself  to  be  a 
soldier.  He  warns  them  against  pri- 
vate wrongs — as  wantonly  taking  oth- 
ers' property  by  violence,  oppressing 
and  robbing  others  in  time  of  peace. 
This  is  apt  to  be  the  case  with  soldiers. 
^  Accuse.  The  term  here  is  avKocpavrn- 
cnre,  from  which  we  have  the  word 
sycophant,  which  originally  meant  an 
informant.  There  was  a  law  in  Athens 
against  the  exportation  of  figs,  and 
he  who  informed  against  those  who 
attempted  it,  were  called  fig-tellers, 
which,  in  Greek,  is  the  word  sycophants. 
Here,  therefore,  the  term  is  applied  to 
making  unjust  complaint  against  any, 
in  order  to  get  gain.  These  were  wrongs, 
doubtless,  more  or  less  common  among 


Age  29.] 


CHAP.  III. 


157 


them,  l  Do  violence  to  no  man. 
neither  accuse  any9-  falsely;  and 
be  content b  with  your 2  wages. 

15  And  as  the  people  were3  in 
expectation,  and  all  men  4  mused 
in  their  hearts  of  John,  whether 
he  were  the  Christ  or  not ; 

16  John  answered,  saying  unto 

1  or,  put  no  man  in  fear,  a  Ex.  23.1.  Le.  19.11.  6  1 
Ti.  6.8.  2  or,  allowanee.  3  or,  suspense,  lor.j-eason- 
ed ;  or,  debated. 


j  them  all,  I  indeed  baptize  you  with 
water;  but  one  mightier  than  I 
cometh,  the  latchet  of  whose  shoes 
I  am  not  worthy  to  unloose :  he 
shall  baptize  you  with  the  Holy 
G-host,  and  with  fire : 

19  Whose  fan  c  is  in  his  hand, 
and  he  will  thoroughly  purge  his 


the  soldiers. — And  he  charges  them  to 
turn  away  from  all  sin,  if  they  would 
show  a  true  repentance.  A  disposition 
to  quarrel  and  fight,  stirring  up  strife, 
is  not  the  part  of  a  good  soldier,  nor  to 
be  justified  in  any. 

15.  Expectation.  That  is,  that  John 
would  make  himself  known  as  Christ. 
We  see  from  the  last  verses  how  exten- 
sively John's  preaching  reached,  and 
stirred  up  all  classes.  We  find  in  John 
1 :  19-25,  that  the  Jews  sent  messen-  [ 


gers  from  Jerusalem  to  ask  him  wheth- 
er he  was  the  Christ  or  not. 

16-18.  See  notes  on  Matt.  3 :  11, 12. 
\Latchet.  See  Figure,  ch.  10:4. 

17.  Purge  his  floor.  The  ancient 
church  or  covenant  people  is  here  spo- 
ken of  under  the  figure  of  a  threshing 
floor.  This  is  a  level  plot  of  ground, 
about  fifty  feet  across,  with  a  hard, 
beaten  floor  or  bottom,  on  which  the 
grain  is  spread,  and  the  oxen  tread  it 
out  by  being  driven  all  over  it.  Gen. 


50 :  10.  2  Sam.  23  :  16-24.  A  kind  of 
threshing  machine  much  used  in  Pal- 
estine, is  made  of  two  thick  planks, 
fastened  together  and  bent  upwards  in 
front.  Sharp  iron  teeth  are  fixed  in 
the  bottom,  sometimes  sharp  stones  or 
other  rough  edges,  and  this  is  drawn 


over  the  grain  by  oxen,  while  a  man 
sits  on  it  to  keep  it  down.  Jehovah 
promises  to  make  his  church  to  be  "a 
new  sharp  threshing  instrument,  hav- 
ing teeth  or  edges."  Isa.  41 :  15.  This 
cuts  the  straw  as  well  as  separates  the 
a;rain.     There  is  still  another  machine 


seen  now  in  Palestine.  It  is  a  frame 
of  wood,  with  three  wooden  rollers  in 
the  centre,  armed  vith  spikes.     It  is 


14 


surmounted  by  a  seat  in  which  the  dri- 
ver sits,  while  it  is  drawn  by  oxen.  A 
man  stands  to  turn  the  grain  with  a 


158 


LUKE. 


[Age  30. 


floor,  and  will a  gather  the  wheat 
into  his  garner ;  but  the  b  chaff  he 
will  burnc  with  fire  unquenchable. 
18  And  many  other  things  in  his 
exhortation,  preached  he  unto  the 
people. 

1 19  Butd  Herod 
the  tetrarch,  being  reproved  by 
him  for  Herodias  his  brother  Phil- 
ip's wife,  and  for  all  the  evils 
which  Herod  had  done, 

a  Mi.  4.12.    Matt.  13.30.    6  Ps.  1.4.    c  Ps.  21.9.    Mar. 
9.44,18.     d  Matt.  14.2.  Mar.  6.17. 


fork,  to  have  it  thoroughly  trodden  out, 
and  then  throws  up  the  grain  to  the 
wind,  so  as  to  have  the  chaff  blown 
away.  Thus,  by  all  means,  our  Lord 
would  thoroughly  purge  his  ancient 
church. 


20  Added  yet  this  above  all,  that 
he  shut  up  John  in  prison. 

^[21  Now  when  all 
the  people  were  baptized,  it e  came 
to  pass,  that  Jesus  also  being  bap- 
tized, and  praying,  the  heaven  was 
opened. 

22  And  the  Holy  Ghost  descend- 
ed in  a  bodily  shape  like  a  dove 
upon  him;  and  a  voice  came  from 
heaven,  which  said,  Thou  art  my 

e  Matt.  3.13,&c.  Jno.  1.32,&c. 


24.  John' 

Matt.         | 


IMPRISOXMEXT.- 


Mavk. 

6. 17-20, 


Luke. 

19-20. 


-Perea. 

I     Jokn. 


19.  20.  This  event  belongs  to  a  later 
period  in  the  history,  as  will  be  seen 
by  the  No.  of  this  section.  See  synop- 


sis of  the  Harmony,  notes  on  Matt. 
Yet  Luke  had  a  motive  for  relating  the 
fact  here,  as  it  closes  the  ministry  of 
John.  Mark  gives  the  additional  in- 
formation that  Herod  heard  him  glad- 
ly, and  did  many  things  accordingly. 
And  only  by  comparing  all  the  narra- 
tives do  we  get  a  full  account  of  the 
imprisonment.  See  Mark  6  :  17-20. 

§  15.    The  baptism  or  Jesus. —  The 
Jordan. 

Matt.  I       Mark.  Luke.       I         John. 

3-  13-17.  I  1.  9-11. |3.  21-23.1 

21.  When  all  the  people,  &c.  Not  after, 
but  at  the  same  time,  with  the  people. 
Heb.  2 :  17.  Luke,  alone,  calls  atten- 
tion to  this  fact,  that  it  was  at  a  bap- 
tizing of  the  multitudes  that  our  Lord 
came  forward  for  this  sacred  ordinance. 
John  had  been  preaching  of  Christ's 
coming  about  six  months,  and  proclaim- 


ing his  office  work.  Now  he  was  to  be 
made  acquainted  with  our  Lord  in  per- 
son, by  a  divine  and  miraculous  sign. 
Henceforth  he  would  be  able  to  point 
him  out  and  say,  "Behold  the  Lamb 
of  God !"  "  This  is  he  of  whom  I  said," 
&c.  John  1 :  16-34.  Whether  John 
had  any  personal  acquaintance  with 
Jesus  in  youth,  or  at  the  festivals  in 
Jerusalem,  or  not,  matters  little.  He 
"knew  him  not"  of  himself,  nor  could 
he  speak  of  him  from  his  own  know- 
ledge, but  only  as  he  should  be  made 
known  to  him  by  this  divine  sign  and 
testimony,  as  had  been  promised. 
There  was  no  plot  between  them.  He 
came  to  proclaim  him,  only  as  he  had 
been  sent  of  God,  and  that  he  might  be 
made  manifest  to  Israel.  ^And  pray- 
ing. Luke,  alone,  records  this  interest- 
ing fact.  Neander  suggests  that  it  may 
have  been  his  praying  before  baptism, 


Ag»e  30.] 


CHAP.  III. 


159 


beloved  Son ;  in  thee  I  am  well 
pleased. 

If  23  And  Jesus  him- 
self began  to  be  about  thirty  years 
of  age,  being  (as  was  supposed) 
the  son  a  of  Joseph,  which  was 
the  son  of  Heli, 

24  Which  was  the  son  of  Matthat, 
which  was  the  son  of  Levi,  which 
was  the  son  of  Melchi,  which  was 


a  Matt.  13.55.    Jno.  6.42. 


that  struck  John  with  the  overwhelm- 
ing thought  that  this  was  the  promised 
Messiah,  and  led  him  to  decline,  at 
first,  to  baptize  him.  But  we  can  easily 
see  how  the  same  gleam  of  divinity, 
shining  through  his  flesh,  as  often  af- 
terwards, flashed  the  conviction  upon 
John  and  led  him  so  to  exclaim.  Matt. 
3  :  14.  Christ  chose  a  public  occasion, 
also,  that  the  voice  at  least,  if  not  the 
sign,  might  give  them  the  Father's  tes- 
timony— thus  confirming  John's  minis- 
try and  his  own.  He  sought  no  private 
baptism. 

22.  Like  a  dove.  Luke  is  explicit,  and 
tells  us  that  it  was  "in  a  bodily  shape," 
not  merely  alighting  as  a  dove  would 
alight,  but  in  visible  form  or  shape, 
"like  a  dove."  At  Pentecost  it  was  in 
the  form  of  cloven  tongues,  for  the  gift 
was  that  of  tongues,  and  yet  it  was 
"like  as  of  fire."  Acts  2.  So  here,  it 
was  in  the  form  of  a  dove,  yet  doubt- 
less, with  a  bright  luminous  appear- 
ance. He  was  to  baptize  with  the  Holy 
Ghost  and  with  fire.  Now  the  Spirit 
descended  upon  him  as  the  promised 
gift  for  his  great  office.  Isa.  61 : 1.  The 
Spirit  here  anointed  him  to  preach  light 
and  life  and  peace,  as  afterwards  he 
declares  to  his  own  townsmen  at  Naz- 
areth, referring  to  this,  as  many  of 
them,  doubtless,  witnessed  this  scene, 
ch.  4 :  18.  The  form  of  a  dove  would 
indicate  the  spirit  of  his  ministry,  and 
as  the  dove,  with  an  olive  branch,  flew 
to  the  ark,  showing  the  waters  of  the 
flood  to  have  abated,  so  this  was  the 
symbolical  testimony  of  the  Father,  and 
the  Spirit,  at  his  baptism,  which  agreed 
with  the  angels'    song  at  his  birth, 


the  son  of  Janna,  which  was  the 
son  of  Joseph, 

25  Which  was  the  son  of  Matta- 
thias,  which  was  the  son  of  Amos, 
which  was  the  son  of  Nauni,  which 
was  the  son  of  Esli,  which  was  the 
son  of  Nagge, 

26  Which  was  the  son  of  Maath, 
which  was  the  son  of  Mattathias, 
which  was  the  son  of  Semei,  which 


"Peace  on  earth,"  &c.  At  this  spot, 
as  is  supposed,  across  from  Jericho, 
where,  also,  Israel  probably  passed 
over  under  Joshua,  now  called  "the 
Fords  of  the  Jordan,"  thousands  of  pil- 
grims from  all  quarters,  bathe  in  the 
river,  encouraged  by  their  priests  to 
believe  that  so  they  may  get  to  heaven. 
They  take  with  them  a  sheet  which  they 
keep  for  a  shroud.  We  saw  crowds  of 
men,  women  and  children  on  their  way 
thither,  lying  out  at  nights  on  the  decks 
of  vessels,  living  on  scanty  provisions, 
which  they  carried  with  them — some 
aged  and  unable  to  walk,  yet  only  wish- 
ing to  reach  that  sacred  stream  alive, 
hoping  to  bathe  and  be  saved!  How 
is  the  Hindu,  who  thinks  to  be  saved 
by  plunging  into  the  Ganges,  any  less 
deluded?  Romanism  is  Paganism  in 
a  Christian  dress.  \Thou  art.  The  oth- 
er Evangelists  have  it,  "This  is,"  &c. 
It  was  an  acknowledgment  for  our  Lord, 
to  confirm  his  commission  from  Heaven, 
and  for  this  he  may  have  been  praying. 
It  was  also  for  John  and  the  people,  as 
was  the  voice  at  the  grave  of  Lazarus, 
for  which  he  also  prayed,  that  they 
might  believe.  John  12  :  29,  30. 

23.  Began  to  be.  Rather,  Jesus  was 
about  thirty  years  of  age,  when  he  be- 
gan (his  ministry).  This  was  the  age 
required  of  the  Levitical  law  for  the 
entering  of  priests  upon  their  ministry. 
Numb.  4  :  3,  23.  43  :  67.  ^As  was  sup- 
posed. Here  Luke  alludes  to  the  miracu- 
lous conception  of  our  Lord.  See  notes 
on  Matt.  1 :  1-17. 
$6.  The  Genealogies. 

Matt.      I        Mark.        I       Luke.      1        Jooa. 

1.1-17.  '3.23-38. 


160 


LUKE. 


[Age  30. 


was  the  son  of  Joseph,  which  was 
the  son  of  Juda, 

27  Which  was  the  son  of  Joanna, 
which  was  the  son  of  Rhesa,  which 
was  the  son  of  Zorobabel,  which 
was  the  son  of  Salathiel,  which  was 
the  son  of  Neri, 

28  Which  was  the  son  of  Melchi, 
which  was  the  son  of  Addi,  Which 
was  the  son  of  Cosam,  which  was 
the  son  of  Elmodam,  which  was  the 
son  of  Er, 

29  Which  was  the  son  of  Jose, 
which  was  the  son  of  Eliezer,  which 
was  the  son  of  Jorim,  which  was 
the  son  of  Matthat,  which  was  the 
son  of  Levi, 

30  Which  was  the  son  of  Simeon, 
which  was  the  son  of  Juda,  which 
was  the  son  of  Joseph,  which  was 
the  son  of  Jonan,  which  was  the 
son  of  Eliakim, 

31  Which  was  the  son  of  Melea, 
which  was  the  son  of  Menan,  which 
was  the  son  of  Mattatha,  which 
was  the  son  of  Nathan,  a  which  was 
the  son  of  David, 

32  Which  was  the  son  of  Jesse, b 
which  was  the  son  of  Obed,  which 
was   the  son  of  Booz,  which  was 

oZech.  12.12.    2Sa.  5.U.    6  Ru.  4.18,22. 

See  Notes  on  Matthew  and  Genea- 
logical Plate,  p.  18.  Dr.  Da  Costa 
contends  that  this  is  not  the  genealogy 
of  Mary,  but  of  Joseph,  and  that  as 
Matthew  gives  his  legal  descent  from 
David  by  the  Levirate  in  the  royal  or 
Solomonic  line,  Luke  gives  the  natural 
descent  of  Joseph  from  the  same  pa- 
triarch in  the  Nathanic  line — in  a  sim- 
ple and  continued  line  from  Jesus  by 
Joseph,  David,  Abraham  and  Adam,  up 
to  God ;  i.  e.  by  the  patriarchs  from 
whom  his  descendants  inherited  an  in- 
terest in  the  privileges  and  promises  of 
the  covenant.     He  contends  that  Mary 


the  son  of  Salmon,  which  was  the 
son  of  Naasson, 

33  Which  was  the  son  of  Amina- 
dab,  which  was  the  son  of  Aram, 
which  was  the  so?i  of  Esrom,  which 
was  the  son  of  Phares,  which  was 
the  son  of  Juda, 

34  Which  was  the  son  of  Jacob, 
which  was  the  son  of  Isaac,  which 
was  the  son  of  Abraham,  c  which 
was  the  son  of  Thara,  which  was 
the  son  of  Nachor, 

35  Which  was  the  son  of  Saruch, 
which  was  the  son  of  Ragau,  which 
was  the  son  of  Phalec,  which  was 
the  son  of  Heber,  which  was  the  son 
of  Sala, 

36  Which  was  the  son  of  Cainan, 
which  was  the  son  of  Arphaxad,  d 
which  was  the  son  of  Sem,  which 
was  the  son  of  Noe,  which  was  the 
son  of  Lamech,  * 

37  Which  was  the  son  of  Mathu- 
sala,  which  was  the  son  of  Enoch, 
which  was  the  son  of  Jared,  which 
was  the  son  of  Malaleel,  which 
was  the  son  of  Cainan, 

38  Which  was  the  son  of  Enos, 
which  was  the  son  of  Seth,  which 
was  the  son  of  Adam,  which  was 
the  son  of  Grod.  f 

c  Ge.  11.24-26.  d  Ge.  11.12.  e  Ge.  6.  /Ge.  1.2G.  2.T. 
Isa.  64.8.  1  Cor.  15.45,47. 


needed  not  to  be  proved  of  David's 
line,  since,  by  the  Jewish  law,  the  de- 
scent by  the  mother  was  not  reckoned, 
and  the  children  were  born  to  the  fa- 
ther, as  his,  and  that  the  conception 
by  the  Holy  Spirit  altered  not  at  all 
the  legal  relationship  of  the  son  born 
by  Mary  to  Joseph.  This  son  was  not 
an  ordinary  man,  but  God-man,  and  he 
had  his  incarnation  by  the  Holy  Ghost 
— his  humanity  by  Mary  his  mother — 
his  right  and  his  name  as  a  son  of 
David  by  Joseph,  in  conformity  with 
the  Israelitish  law  and  institutions. 
The  Holy  Ghost  acted  with  respect  te 


Age  29.] 


CHAP.  IV. 


161 


CHAPTER  IV. 

Tf  A  ND  *  Jesus,  be- 
_£\_  ing  full  of  the 
Holy  Ghost,  returned  from  Jor- 
dan, and  was  led  by  the  Spirit  in- 
to the  wilderness, 

2  Being  forty  days  tempted  of 
the  devil.  And  b  in  those  days  he 
did  eat  nothing:  and  when  they 
were  ended,  he  afterward  hun- 
gered. 

3  And  the  devil  said  unto  him, 
If  thou  be  the  Son  of  God,  com- 
mand this  stone  that  it  be  made 
bread. 

4  And  Jesus  answered  him,  say- 
ing, It c  is  written,  That  man  shall 
not  live  by  bread  alone,  but  by 
every  word  of  God. 

5  And  the  devil,  taking  him  up 

a  Matt.  4.1, &c.  Mar.  1.12,&c.  ver.14.  6  Ex.  34.23. 
1  Ki.  13.8.     c  De.  8.3. 

Joseph,  according  to  what  may  be 
called  a  holy  Levirate,  raising  up  a 
seed  to  this  heir  of  David  according  to 
the  flesh.  Four  witnesses,  p.  472.  ^  As 
was  supposed.  Da  Costa  would  render 
this — as  he  was  considered  in  the  eye  of 
the  law — evofii&TO — alluding  not  to  the 
mistaken  notion  of  men,  but  to  the 
Israel  itic  law, — vofioc — which  made 
this  extraordinary  child  to  be  David's 
seed. 

CHAPTER  IV. 
§16.     The    Temptation. — Desert    of 
Judea. 

John. 


Matt. 

4.  1-11 


I        Mark. 
1.  12-13. 


Luke. 

4.  1-13. 


For  full  explanation  see  notes  on 
Matthew. 

1.  Fall,  &c.  The  Holy  Spirit  had 
oeen  given  him  without  measure,  now, 
at  his  baptism.  Compare  v.  14.  Sa- 
tan, the  great  tempter,  was  to  find 
nothing  in  him  but  the  Holy  Spirit, 
and  therefore  nothing  to  entertain  at 
rdl  his  impious  proposals.  John  12 : 
31.  13:  30.  The  Spirit,  too,  led  him 
up  to  all  this  conflict,  as  part  of  his 
official  work,  in  our  redemption, 


into  a  high  mountain,  shewed  un- 
to him  all  the  kingdoms  of  the 
world  in  a  moment  of  time. 

6  And  the  devil  said  unto  him, 
All  this  power  will  I  give  thee, 
and  the  glory  of  them :  for  d  that 
is  delivered  unto  me ;  and  to  whom- 
soever I  will  I  give  it. 

7  If  thou,  therefore,  wilt1  wor- 
ship me,  all  shall  be  thine. 

8  And  Jesus  answered  and  said 
unto  him,  Get  thee  behind  me,  Sa- 
tan, for  e  it  is  written,  Thou  shalt 
love  the  Lord  thy  God,  and  him 
only  shalt  thou  serve. 

9  And  he  brought  him  to  Jeru- 
salem, and  set  him  on  a  pinnacle 
of  the  temple,  and  said  unto  him. 
If  thou  be  the  Son  of  God,  cast 
thyself  down  from  hence : 

dJn..  HSL  14.30.  Ep.  2.2.  Re.  13.2,7.  lor,  /aW 
down  bet-jfa  me.    e  De.  G.13.  10.20. 

2.  Being  forty  days  tempted.  These 
were  the  days  of  which  Matthew  speaks 
as  days  of  fasting.  While  he  fasted 
he  was  tempted ;  and  afterwards  also 
Satan  came  to  him  (Matt.  4:  3)  with 
particular  temptations  here  recorded. 
3:  13.  \Eat  nothing.  This  was  no 
empty  form  or  ceremony  of  fasting, 
like  that  of  the  Pharisees.  Mark  men- 
tions that  he  was  with  the  wild  beasts. 
A  greater  than  Daniel ! 

6.  For  that,  &c.  Satan  here  claims 
the  kingdoms  of  the  world  and  their 
glory,  and  the  power  to  distribute 
them.  He  is  spoken  of  by  Christ  as 
the  Prince  of  this  world.  John  12 : 
81.  14:  30.  But  he  had  no  absolute 
right,  as  the  reply  intimates.  His 
object  was  to  tempt  our  Lord  to  accept 
worldly  pomp  and  pride,  instead  of  a 
spiritual  kingdom.  This  would  also 
gratify  the  Jewish  expectations  of 
him,  and  save  him  from  their  bitter 
persecutions. 

8.  Our  Lord  here  first  directly  con- 
fronts his  foe  to  the  face ;  and  hence- 
forth all  the  devils  know  him. 

13.  For  a  season.  This  shows  that 
the  conflict  was  k?pt  up.     We  know  it 


14* 


162 


LUKE. 


[Age  80 


10  For  it  is  written,  He  a  shall 
give  his  angels  charge  over  thee, 
to  keep  thee; 

11  And  in  their  hands  they  shall 
bear  thee  up,  lest  at  any  time  thou 
dash  thy  foot  against  a  stone. 

12  And  Jesus,  answering,  said 
unto  him,  It  is  said,  Thou  b  shalt 
not  tempt  the  Lord  thy  God. 

13  And  when  the  devil  had  end- 


aPs.  91.11.     &De.  6.16. 


was  fiercely  renewed  in  Gethsemane 
and  on  the  cross,  ch,  22 :  53.  Compare 
John  14:  30. 

Observe.  The  order  of  these  tempta- 
tions is  not  the  same  in  Luke  as  in 
Matthew.  But  Luke  does  not  speak 
of  their  order,  while  Matthew  uses 
particles  in  v.  2  and  8,  which  are  more 
definite.  The  devil  is  yet  striving  in 
the  world,  tempting  men,  even  God's 
people.  Motions  to  sin,  that  we  feel 
in  us,  should  be  thought  of  as  the 
direct  acts  of  Satan,  We  can  take 
refuge  in  Christ,  who  won  the  victory 
over  him.  In  prayer  we  can  find  him 
for  our  defence.  And  we  may  guard 
against  temptation,  often,  by  praying 
not  to  be  led  into  it,  and  by  avoiding 
what  would  lead  us  into  it,  and  by 
storing  the  mind  with  the  Holy  Scrip- 
tures, so  as  to  be  able  to  use  them 
against  Satan  as  our  Saviour  did. 

$  $  17  to  24  are  given  by  John 
alone  :  including  the  Baptist's  testimo- 
nies to  Jesus — the  marriage  at  Cana — 
his  first  Passover  at  Jerusalem — driv- 
ing  out  the  traders — his  discourse  with 
Nicodemus,  and  his  baptism  in  Judea. 
See  Synopsis  of  the  Harmony.  Notes 
on  Matthew. 

PAET  III. 

Our  Lord's  First  Passover,  &c. 
until  the  Second. 

Time,  one  year. 
£  24.  Jesus   departs   into   Galilee, 


after  John's  Imprisonment. 


Matt. 

4.12. 


Mark. 

1.14. 


Luke. 

4.14. 


John. 

4.1-3. 


ed  all  the  c  temptation,  he  depart* 
ed  from  him  for  a  season. 

T  14  And  Jesus d 
returned  in  the  power  of  the  Spirit 
into  Galilee  :  and  there  went  out 
a  fame  of  him  through  all  the  re- 
gion round  about. 

15  And  he  taught  in  their  syna- 
gogues, being  glorified  of  all. 

T  16  And  he  came 

c  He.  4.14.     d  Jno.  4.43.    Acts  10.37. 


For  full  explanation  see  notes  on 
Matthew  and  Mark. 

14.  Returned.  The  former  Evangel- 
ists state  that  it  was  upon  his  hearing 
of  John's  imprisonment  that  he  re- 
turned into  Galilee.  ^  In  the  power  of 
the  Spirit — as  it  had  been  so  specially 
communicated  to  him  at  his  baptism. 
His  private  teaching,  his  wondrous 
baptism,  with  John's  testimony  of  him, 
and  the  miracles  at  Cana,  with  his 
work  at  the  temple  in  Jerusalem  (see 
the  Harmony.  \  \  17-24)  all  spread 
abroad  his  fame. 

$26.  Jesus  teaches  publicly  in  Gal- 
ilee. 

Matt.       I         Mark.        |        Luke.         |        John. 

4.  17. 1 1.  14,  15. 1 4.  14,  15. |4.  43-45. 

The  Evangelist  John  records  our 
Lord's  discourse  with  the  Samaritan 
woman  at  Jacob's  well,  near  Neapolis 
or  Schechem,  now  called  Nablous.  It 
was  on  his  journey  into  Galilee.  See 
Harmony  §25. 

14-15.  Here  is  a  general  notice  of 
our  Lord's  teaching  in  the  Synagogues. 
Mark  has  it  "preaching  the  gospel." 
See  v.  18.  His  custom  was  (v.  16)  to 
attend  the  Synagogue  during  his  youth 
time  at  Nazareth — and  now  he  began 
publicly  to  teach  and  to  preach,  as  tho 
time  for  his  ministry  had  now  begun. 
As  John  decreased,  Jesus  increased. 
The  Evangelist  John  here  records  the 
healing  of  a  nobleman's  son  at  Caper- 
naum. See  §  27. 
\  28.    Jesus  is  rejected  at  Nazareth 

AND  DWELLS  AT  CAPERNAUM. 

Matt.         I      Mark.      I        Luke.        I      John. 

4.  13-16.  4.  16-31.1 


* 


A.  D.  28.] 


CHAP,  IV. 


163 


to  Nazareth,*  where  he  had  been 
brought  up  :  and,  as  his  custom 
was,  he  b  went  into  the  synagogue 
on  the  sabbath-day,  and  stood  up 
for  to  read. 

a  Matt.  2.23.     5  Matt.  13.54.  Jno.  18.20.  Acts  13.14. 17.2. 


Luke  alone  details  this  incident. 
Matthew  had  alluded  to  it. 

16.  Brought  up.  Where  he  had  lived 
and  been  educated.  Matt.  2 :  23.  *^His 
custom.  This  may  refer  both  to  his 
attendance  and  to  his  teaching  in  the 
Synagogues.  It  is  doubtless  meant  to 
give  us  here  a  glimpse  of  his  strict  re- 
ligious observance  during  his  youth,  of 
which  we  have  so  limited  an  account, 
showing  us  this  as  a  proper  preface 
to  his  public  preaching.  Our  Lord 
honored  the  institutions  of  public  wor- 
ship by  his  presence  and  sought  always 
to  do  good  there.  Now  too  he  had  a 
special  work  to  do  in  preaching  the 
gospel  in  the  village  church  of  his  own 
poor  Nazareth.  In  the  old  Synagogue 
service,  after  a  doxology,  lessons  from 
the  Old  Testament  (first  the  Law  and 
then  the  Prophets)  were  regularly  read 
by  seven  readers  in  succession — one 
priest,  one  Levite,  and  five  members  of 
the  Synagogue.  Our  Lord  may  have 
read  as  a  member,  or  as  one  of  note, 
(v.  14)  which  was  sometimes  done. 
Usually  the  ruler  of  the  Synagogue 
called  on  any  person  present,  as  he 
chose,  to  read  and  explain,  unless  some 
one  offered  himself.  Acts  13:  15. 
^[  Stood  up.  Rose  up.  This  was  prob- 
ably to  show  his  wish  to  read  the 
Scripture,  for  so  the  word  intimates 
and  such  was  the  custom.  Neh.  8 :  4, 
5,  8.  The  Scriptures  were  always  read 
standing,  except  that  the  Book  of  Esther 
might  be  read  sitting. 

17.  His  request  was  promptly  granted 
because  of  his  fame  which  they  had 
heard.  Tf  The  Book,  &c.  See  Acts  1 3 : 
15.  The  ancientbooks  were  not  leaves 
bound  together  as  ours,  but  large  skins 
or  linen  (or  papyrus,  whence  our  word 
paper)  which  were  rolled  up,  and  kept 
in  a  case.  Hence,  our  word  volume 
means  a  roll.  Probably  the  reading 
of  the  law  was  finished  when  our  Lord 


17  And  there  was  delivered  untc 
him  the  book  of  the  prophet  Esai- 
as.  And  when  he  had  opened  the 
book,  he  found  the  place  where  it 
was  written, 


stood  up,  and  there  was  then  handed 
him  the  roll  or  scroll  from  the  Pro- 
phets, containing  a  portion  of  Isaiah. 
These  sacred  books  were  very  carefully 
kept  in  a  chest  or  ark  near  the  pulpit 
or  desk.  Although  the  book  was  se- 
lected by  the  minister — VTrngeTnc — the 
servant  of  the  Synagogue,  yet  the  por- 
tion was  not  pointed  out,  as  it  would 
seem.  The  customs  of  the  service 
have  changed  since.  T[  Opened.  Lit- 
erally— unrolled.  These  scrolls  were 
rolled  on  a  roller  like  a  map,  and  if 
they  were  long  they  were  on  two  roll- 
ers, rolled  up  from  each  end  of  the 
scroll  to  meet  in  the  middle.  These 
could  be  held  one  in  each  hand  and  un- 
rolled as  far  as  one  pleased  either  way 
and  then  held  at  the  place,  and  read. 
They  were  bound  with  a  string  and 
easily  sealed.  Tf  Found  the  place.  Whe- 
ther he  selected  the  place  or  whether 
it  was  the  passage  which  came  in  the 
course  of  their  reading,  we  do  not 
know.  Stier  thinks  that  his  eye  fell 
upon  this  passage  by  direction  of  the 
Father.  But  it  might  also  have  come 
in  course  by  the  same  direction.  He 
was  now,  in  his  own  poor  Nazareth,  to 
speak  for  the  first  time  of  himself.  No 
text  about  his  kingdom  or  royalty 
would  suit  the  case.  It  would  have 
only  offended  them  who  knew  him 
chiefly  as  the  Carpenter.  Therefore 
he  speaks  now  only  of  his  mission  and 
anointing  as  the  Preacher  of  glad 
tidings  with  a  gospel  for  the  heart — 
with  terms  which  also  intimate  his  won- 
derful works.  Hence  he  introduces 
himself  to  them  by  the  reference,  in 
his  first  words,  to  his  Baptism  by  John 
at  the  Jordan,  which  must  have  been 
known  to  the  Nazarenes,  together  with 
his  Anointing  by  the  Spirit.  There- 
fore he  has  a  text  not  of  his  kingdom 
but  of  his  gracious  office  work,  which 
they  would  more  likely  welcome  as  th« 


164 


LUKE. 


[Age  30. 


18  The a  Spirit  of  the  Lord  is 
upon  me,  because  he  hath  anointed 
me  to  preach  the  gospel  to  the 
poor ;  he  hath  sent  me  to  heal  the 


mildest,  most  inviting  sound  out  of  all 
the  Scriptures  -which  testify  of  him. 
And  it  is  as  though  the  passage  were 
written  only  for  this  moment  of  its  ful- 
filling. And  here  also,  says  Stier,  he 
sanctions  for  us  a  custom  for  all  after- 
time,  to  put  the  word  of  Scripture  be- 
fore the  word  of  mouth. 

18.  This  prophecy  now  fulfilled,  (v. 
21,)  is  found  in  Isa.  61: 1,  and  it  ex- 
plains the  word  of  our  Lord  here,  while 
it  is  also  explained  by  this  event.  The 
long  predicted  year  of  the  prophetic 
jubilee  had  come.  The  Jewish  inter- 
preters acknowledged  that  it  referred 
to  the  Messiah.  ^[  The  Spirit.  He  thus 
asserts  his  designation  to  the  prophetic 
office  and  his  qualifications  for  it,  by  a 
reference  to  his  baptism.  ^  Anointed. 
This  is  the  meaning  of  the  word  Christ 
in  the  Greek,  and  the  word  Messiah  in 
the  Hebrew.  Here  he  declares  his 
claim  to  the  official  title,  and  that  he 
was  the  Christ  and  the  Messiah  prom- 
ised. Not  that  he  was  literally  anoint- 
ed as  were  the  kings  and  priests,  who 
were  the  types  of  his  office,  but  that  he 
had  what  that  anointing  signified — a 
baptism  and  consecration  of  the  Holy 
Ghost.  It  was  not  only  an  act  of  con- 
secration, but  a  symbol  of  the  spiritual 
influence  by  which  the  recipient  was 
qualified  and  designated  for  his  work. 
1  Sam.  10 : 1,  6.  16:  3.  T  To  preach, 
&c.  This  means,  to  bring  good  news  to 
the  humble.  This  term  for  "poor"  in 
the  Old  Testament,  usually  refers  to 
the  disposition,  rather  than  to  the  con- 
dition of  life.  Both  ideas  are  included 
here.  Whatever  need  drives  to  Christ 
finds  a  gospel  of  glad  tidings  by  a  Re- 
deemer. And  though  it  appeals  to  the 
children  of  poverty  as  demanding  no 
money  nor  price,  the  worldly  poor  may 
yet  turn  haughtily  away.  Therefore, 
whoever  (rich  or  poor)  will  find  this  a 
gospel  to  them,  must  feel  it  to  be  glad 
tiding3  and  that  they  have  no  money 


broken-hearted,  b  to  preach  deliv- 
erance to  the  captives,  and  recov 
ering  c  of  sight  to  the  blind,  to  set 
at  liberty  them  that  are  bruised, 

h  2  Ch.  34.27.  Ps.  31.17.  51.17.  147.3.  Isa.  57.15.     cPs. 
146.8.  Isa.  29.18.     d  Isa.  42.3.  Matt.  Vl.iO. 


nor  price  to  give.  ^TJie  broken-hearted. 
Those  who  are  contrite,  bruised  or  bro- 
ken in  heart.  This  includes  those  whose 
deep  afflictions  or  disheartening  sense 
of  sin  would  make  Christ  precious. 
Is.  57:  17.  Yet  if  any  think  to  bring 
their  penitence  as  an  offering  and  a 
price  to  God,  they  must  learn  that  it  is 
not  their  agony  and  tears,  but  Christ's 
that  shall  avail.  If  any  stagger,  and 
think  they  cannot  come  to  Christ,  be- 
cause they  cannot  bring  broken  hearts, 
let  them  understand  that  they  are  not 
to  put  the  way  of  coming  to  Christ  in  the 
place  of  Christ  himself,  for  Christ  has 
said  "I  am  the  way."  He  alone  is  to 
be  trusted.  He  alone  has  the  merit 
that  justifies.  Stier  remarks  here 
about  heartless  critics,  how  clear  it  is 
that  brokenness  of  heart  is  at  the  ba- 
sis of  a  true  theology.  ^Deliverance. 
The  Hebrew  has  only  this  clause  with- 
out the  following,  which  is  taken  from 
the  Septuagint  version.  Our  Lord 
would  give  the  prophecy  in  the  form 
which  would  best  suit  his  first  Greek 
readers.  This  is  the  custom  of  the 
New  Testament  writers.  He  would  al- 
so give  the  true  full  sense  of  the  pre- 
diction. ^Recovering  of  sight.  The  cor- 
responding phrase  in  the  Hebrew  reads 
literally,  uand  to  the  bound,  open  open- 
ing"— (i.  e.  of  the  eyes,  or  of  the  pris- 
on.) From  the  usage,  however,  the 
term  must  refer  rather  to  the  opening 
of  the  eyes,  than  of  the  prison,  and  so 
the  phrase  which  is  not  clear  in  the 
Hebrew,  is  made  plain  by  our  Lord's 
use  of  it.  And  this  sense  agrees  en- 
tirely with  the  Old  Testament  sense  of 
the  terms,  as  referring  to  spiritual 
blindness  and  illumination,  ch.  42 :  7. 
50:  10.  See  Alexander  on  Is.  51 : 1.— It 
was  customary  at  the  East  to  put  out 
the  eyes  of  prisoners.  Jud.  10:21.  2 
Kings  25:  7.  Deliverance  from  cap- 
tivity therefore  expressed  so  much  to 
the  Jews.     Yet  Christ  delivers  us  from 


Age  30.] 


CHAP.  IV. 


165 


19  To  preach  the  acceptable  year 
a  of  the  Lord. 

20  And  he  closed  the  book,  and 
he  gave  it  again  to  the  minister, 
and  sat  down.  And  the  eyes  of 
all  them  that  were  in  the  syna- 
gogue were  fastened  on  him. 

21  And  he  began  to  say  unto 
them,  This  day  is  this  scripture 
fulfilled  in  your  ears. 

22  And  all  bare  him  witness,  and 
wondered  at  the  gracious  b  words 

alsa.  61.2.  63.4.  6  Ps.  45.2.  Isa.  50.4.  Matt.  13.54. 
Mar.  6.2.  ch.  2.47. 

a  more  grievous  bondage.  See  Acts  26  : 
16,  17,  where  Paul  declares  his  com- 
mission to  the  gentiles  in  such  terms. 
TT  To  set  at  liberty.  Though  this  clause 
does  not  occur  in  the  passage  with  the 
rest,  it  is  found  in  Is.  58 :  6,  as  render- 
ed by  the  Greek  version.  Our  Lord 
would  correct  that  translation  which 
was  in  such  common  use.  And  here 
he  puts  the  clause  where  it  rightly  be- 
longs. He  announces  now  the  fulfill- 
ment of  all  that  had  been  spoken  of 
him  in  this  respect.  If  The  accepted  year. 
This  is  the  gospel  time,  called  in  2  Cor. 
6:2,  "The  accepted  time."  The  al- 
lusion is  to  the  year  of  jubilee,  when 
liberty  was  proclaimed  to  all  in  the 
land.  Lev.  25  :  8,  10,  7.  It  was  every 
fiftieth  year.  It  was  a  time  of  forgiv- 
ing debts,  and  of  redeeming  forfeited 
estates.  This  gospel  jubilee  had  come. 

20.  Minister.  The  keeper  of  the  sa- 
cred books.  Tf  Sat  down.  This  did  not 
mean  that  he  had  nothing  to  say,  but 
it  showed  the  contrary.  For  the  cus- 
tom in  the  synagogue  was  to  stand,  in 
reading  the  Scripture,  and  to  sit  down 
for  explanation  of  it.  This  led  them 
to  fix  their  eyes  on  him  in  eager  expec- 
tation. He  was  to  preach  now  from  a 
text! 

21.  Began.  Implying  that  this  is  on- 
ly a  part,  or  abstract  of  the  discourse. 
^Fulfilled.  It  was  not  by  a  mere  accom- 
modation that  the  passage  of  the  pro- 
phecy could  refer  to  him.  It  was  ful- 
filled in  him  at  this  time  most  remark- 
ably,    fl  In  your  ears.  In  your  hearing 


which  proceeded  ou:  of  his  mouth. 
And  they  said,  Is  c  not  this  Jo- 
seph's son  ? 

23  And  he  said  unto  them,  Ye 
will  surely  say  unto  me  this  pro- 
verb, Physician,  heal  thyself: 
whatsoever  we  have  heard  done  in 
Capernaum, d  do  also  here  in  thy 
country. 

24  And  he  said,  "Verily  I  say  unto 
you,  Noe  prophet  is  accepted  in  his 
own  country. 

c  Jno.  6.42.  d  Matt.  4.13.  11.23, &c.  e  Matt.  13.57. 
Jno.  4.44. 

— or  which  ye  have  heard — i.  e.  by  his 
proclamation  of  himself  to  them. 

22.  Witness.  Witnessed  to  him,  in  his 
favor.  But  this  witness  or  testimony 
was  partial,  and  coupled  with  wonder 
and  doubt.  They  admitted  the  words 
of  grace  which  he  spake. — Yet  they 
wondered  at  him  as  a  villager  and  work- 
man of  Nazareth,  and  the  son  of  the 
carpenter  Joseph,  whom  they  very  well 
knew.  Doubtless,  the  discourse  was 
remarkable,  and  carried  a  certain  con- 
viction with  it  of  its  divine  authorship 
and  agreement  with  the  Scriptures. 

23.  Heal  thyself.  This  was  the  com- 
mon proverb,  that  one  who  pretended 
to  heal  others  should  not  leave  himself 
unhealed.  The  application  is  immedi- 
ately explained.  Do  for  your  own  Naz- 
areth what  ye  have  done  for  Caperna- 
um, and  so  prove  yourself  the  very 
Messiah  to  us.  He  had  just  before 
healed  the  nobleman's  son  at  Caperna- 
um. John  4:46-54.  ^Capernaum.  This 
was  situated  on  the  border  of  the  lake 
of  Galilee.  The  remarkable  ruins  at 
Tell  Hum,  near  the  head  of  the  lake, 
have  been  generally  regarded  as  the 
site.  Robinson  thinks  this  not  suffi- 
ciently in  the  region  of  Gennesaret  to 
answer  the  description — and  hence  he 
locates  it  at  Khan  Minyeh,  not  far  from 
Majdil,  the  ancient  Magdala.  In  either 
case  it  is  only  about  a  common  day's 
journey  from  Nazareth  —  and  they 
would  naturally  get  the  fame  of  his 
wondrous  works  immediately. 

24.  Accepted.  Acceptable.     He  an- 


166 


LUKE. 


[Age  30. 


25  But  I  tell  you  of  a  truth, 
Many  a  widows  were  in  Israel  in 
the  days  of  Elias,  when  the  heaven 
was  shut  up  b  three  years  and  six 
months,  when  great  famine  was 
throughout  all  the  land  j 

26  But  unto  none  of  them  was 
Elias  sent,  save  unto  Sarepta,  a  city 


alKi.  17.9.     5Ja.  5.17. 


swers  one  proverb  by  putting  another. 
Men  reject  the  extraordinary  preten- 
sions of  one  rising  up  among  them.  It 
seems  to  reflect  on  themselves  —  and 
much  more  when  it  is  a  prophet,  who 
admonishes  and  rebukes  them.  This 
principle  could  only  be  a  reason  for 
their  hesitancy  and  examination,  not 
for  their  unbelief. 

25.  Besides  throwing  out  this  hint 
for  his  vindication,  viz :  that  he  was  not 
acceptable,  our  Lord  brings  the  exam- 
ple of  their  two  greatest  prophets,  who 
acted  contrary  to  this  proverb  of  theirs, 
and  performed  their  miracles  upon 
strangers,  passing  by  the  people  of  Is- 
rael. But  Elijah  had  first  been  rejec- 
ted and  compelled  to  fly  to  a  foreign 
land.  IjTn  Israel.  In  the  land  or  among 
the  people  of  Israel.  There  were  many 
in  his  own  country — the  Holy  Land — 
yet  he  was  sent  to  one  in  a  heathen 
city.  The  doctrine  of  the  prophecies 
was  here  hinted  at  that  the  Jews  should 
be  passed  by  for  their  sins,  and  the 
Gentiles  received  in  their  stead.  And 
Luke,  alone,  records  this,  in  keeping 
with  his  object,  and  the  spirit  of  his 
Gospel  narrative.  See  Introduction  to 
Luke.  1  Elias.  That  is,  Elijah.  See  1 
Kings  17:8-24.  ^  Shut  up.  Though 
the  rain  was  sent  in  the  third  year  of 
the  drought,  (1  Kings  18:  1,)  yet,  as 
the  early  rain  falls  in  April  or  May  and 
the  latter  rain  in  October  or  November, 
the  six  months  of  natural  drought  must 
be  added  to  the  three  years  of  miracu- 
lous drought.  This  will  give  the  whole 
period  during  which  there  fell  no  rain. 
James  5: 17.  fl  When.— So  that.  The 
drought  was  the  cause  of  the  famine. 

26.  Save,  &c.  Rather — but  to  Sarepta 
he  was  sent.  This  force  of  et  [M]  is  the 
same  as  in  John  17: 12,  where  it  would 


of  Sidon,  unto  a  woman  that  was 
a  widow. 

27  And*  many  lepers  were  in 
Israel  in  the  time  of  Eliseus  the 
prophet;  and  none  of  them  was 
cleansed,  saving  Naaman  the  Sy- 
rian. 

28  And  all  they  in  the  synagogue, 

c  2  Ki.  5.H. 

read  "And  none  of  them  is  lost,  but  the 
son  of  perdition  is  lost."  ^Sarepta. 
This  is  now  known  as  Surafend.  It 
stands  between  Tyre  and  Sidon,  on  the 
hill  overlooking  the  Phenician  plain, 
and  close  to  the  border  of  Galilee.  The 
ancient  city  probably  stood  nearer  to 
the  Mediterranean  coast.  We  saw  on 
the  hill  a  Mohammedan  Wely,  with  a 
neat,  white  dome,  which  marks  the 
traditionary  spot  of  Elijah's  miracle 
and  the  widow's  son.  1  Kings  17:  9- 
24.  Observe  how  the  example  stands 
parallel  with  that  of  our  Lord's  mira- 
cle in  case  of  the  Syrophenician  woman 
in  this  very  region,  whose  daughter  he 
cured. 

27.  Observe  how  this  case  is  paral- 
lel with  that  of  the  nobleman  at  Caper- 
naum, (John  4 :  46)  whose  son  he 
cured.  The  unwelcome  doctrine  was 
thus  plainly  hinted,  that  God  is  sove- 
reign in  the  bestowment  of  his  favors, 
and  that  salvation  should  go  to  the 
Gentiles.  \  Eliseus.  This  is  the  Greek 
for  Elisha,  If  But  Naaman.  It  is  not 
meant  that  Naaman  was  the  only  one 
in  Israel  who  was  cleansed,  for  he  was 
not  in  Israel.  As  before,  the  reading 
is  rather — but  Naaman,  the  Syrian, 
was  cleansed.  So  that  the  Israelitish 
lepers  and  widows  were  passed  by,  and 
Gentiles  were  visited  with  God's  spe- 
cial favors.  See  2  Kings  5:  10.  He 
preached  what  the  prophets  had  fore- 
warned— that  the  Gospel  and  the  cove- 
nant blessings  should  pass  over  to  the 
Gentiles.  This  always  offended  the 
Jews,  and  especially  heiv.  his  own 
townsmen,  who  claimed  his  mighty 
works  for  themselves. 

28.  Wrath.  Men  have  always  been 
offended  with  the  doctrines  of  distin- 
guishing grace,  a  particular  salvation, 


Age  30.] 


CHAP.  IV. 


16: 


when  they  heard  these  things,  were 
filled  with  wrath, 

29  And  rose  up,  and  thrust  him 
out  of  the  city,  and  led  him  unto 
the  brow  '  of  the  hill  whereon  their 
city  was  built,  that  they  might  cast 
him  down  a  headlong. 

30  But  he,b  passing  through  the 
midst  of  them,  went  his  way; 

31  And  came  down  to  Caperna- 
um, a  city  of  Galilee,  and  taught 
them  on  the  sabbath-days. 

^[32  And  they  were 
astonislied  at  his  doctrine :  for  his 
word  was  with  c  power. 


8.59.    10.39. 


and  an  unconditional  election.  Men 
have  always  been  unwilling  to  hear  of 
this  plan  of  God  to  take  some  and  pass 
by  others,  though  all  are  invited  to  ac- 
cept his  free  grace  in  the  Gospel.  The 
Jews  showed  the  same  feeling  at  the 
same  truths,  as  Luke  also  records. 
Acts  21:  22.  ^  The  Hill.  One  who 
visits  Nazareth  at  this  day  will  see 
how  remarkably  it  answers  to  this  des- 
cription. It  is  built  on  precipitous 
slopes,  and  in  several  places  we  noticed 
rocky  steeps  of  forty  to  fifty  feet. 
These  were  chiefly  on  the  outer  edge 
of  the  city,  and  would  answer  to  this 
narrative.  A  Maronite  church  stands 
on  one  of  these  spots.  The  Latin 
monks,  however,  have  located  this 
event  at  a  high  summit,  called  the 
Mount  of  Precipitation,  about  two 
miles  S.  by  E.  from  the  city.  But  the 
enraged  people  would  scarcely  walk 
two  miles  to  vent  their  rage,  if  it 
could  be  done  more  immediately.  Be- 
sides, it  is  not  on  the  brow  of  that  hill 
that  Nazareth  is  built.  This  kind  of 
punishment  was  sometimes  inflicted 
by  law  among  the  Romans.  1  That 
they  might,  &c.  "  Fine  fellow  citizens 
of  the  Holy  One  of  GodV'—Stier. 
Not  that  they  were  struck  blind,  for 
the  Evangelist  seems  to  deny  this  in 
his  words,  "he  passing  through  their 
midst."     But  he  looks  upon  them  with 


33  And  d  in  the  synagogue  there 
was  a  man  which  had  a  spirit  of 
an  unclean  devil,  and  he  cried  out 
with  a  loud  voice, 

34  Saying, 2  Let  us  alone ;  what e 
have  we  to  do  with  thee,  thou  Jesus 
of  Nazareth  ?  I f  know  thee  who 
thou  art;  the  e  Holy  One  of  Grod. 

35  And  Jesus  rebuked  him,  say- 
ing, Hold  thy  peace,  and  come 
out  of  him.  And  when  the  devil 
had  thrown  him  in  the  midst,  he 
came  out  of  him,  and  hurt  him 
not. 

36  And   they  were  all  amazed, 

dMar.1.23.  2  or, away,  eja.2.19.  /ver.41.  nPg. 
16.10.  Da.  9.24.  ch.  1.35.  Acts  3. U. 


only  one  glance  of  his  majesty,  that 
was,  till  this  last  point,  held  back,  and 
they  are  hindered  from  touching  him 
— they  must  give  way,  right  and  left, 
in  awe  of  him.  And  so  now  at  his  de- 
parture, they  receive  a  sign  of  his 
spirit  power.  "  They  stand — they 
start — they  look — they  are  ashamed — 
they  flee  and  scatter!"  So,  when  he 
said  in  the  garden,  "I  am  he,"  they 
went  backward  and  fell  to  the  ground. 
This  unveiling  of  his  divinity  was  the 
proper  sign  to  those  Nazarenes.  Yet 
it  was  awful — so  it  must  always  be  to 
his  enemies, 

31.  Came  down.  Capernaum  lay  on 
the  coast  of  the  lake,  and  Nazareth  is 
on  high  ground  among  the  hills  above 
the  plain  of  Esdralon.  He  went  back 
to  the  scene  of  his  mighty  works  about 
which  they  had  so  challenged  him.  v. 
20.  So  he  rejected  "his  own  country," 
for  strangers,  (see  Matt.  4 :  13)  but 
not  till  they  had  rejected  him,  as  they 
had  rejected  their  prophets  before  him. 
Matt.  4:  12.  23:  34-36.  And  Caper- 
naum was  afterwards  his  abode,  ^f  Of 
Galilee.  This  is  mentioned,  as  in 
Matt.  4:  13,  to  show  the  fulfillment  of 
prophecy  in  his  making  Galilee  of 
the  Gentiles  the  scene  of  his  mighty 
works.  Though  rejected  even  in  Gali- 
lee, even  in  Nazareth,  whose  reproach 
he  bore,  he  did  not  leave  the  Galileeans 


168 


LUKE. 


[Age  30. 


and  spake  among  themselves,  say- 
ing, What  a  word  is  this  !  for  with 
authority  and  power  he  command- 
eth  the  unclean  spirits,  and  a  they 
come  out. 

37  And  the  fame  of  him  went 
out  into  every  place  of  the  coun- 
try round  about. 

Tf  38  And  he  arose 
out  of  the  synagogue,  and  entered 
into  Simon's  house.  And  b  Simon's 
wife's  mother  was  taken  with  a 
great  fever;  and  they  besought 
him  for  her. 

39  And  he  stood  over  her,  and 
rebuked  the  fever  j  and  it  left  her  : 
and  immediately  sue  arose,  and 
ministered  unto  them. 

40  Now  when  the  sun  was  set- 
ting, all  they  that  had  any  sick 
with  divers  diseases  brought  them 
unto  him  j  and  he  laid  his  hands 
on  every  one  of  them,  and  healed 
them. 

a  1  Pe.  3.22.    6  Matt.  8.H.&C.  Mar.  1.29,&c. 


— and  we  find  at  last  among  his  fol- 
lowers, on  his  last  journey  to  Jerusa- 
lem, faithful  women  from  Galilee,  as 
trophies  of  his  grace  ! 

g  \  30,  31,  32.  v.  21-44.  See  Mark 
1 :  21-39,  in  nearly  the  same  words. 

36.  What  a  word.  This  may  also  be 
said  of  his  Gospel  word.  Luther  said, 
"  I  have  often  found  some  word  of 
Scripture  to  me  like  the  Gate  of  Par- 
adise." 

40.  Setting.  See  Matt.  8:  16.  ^Ev- 
ery one.  See  Matt.  8 :  17.  This  is  in 
wonderful  contrast  with  his  work  at 
Nazareth  where  he  could  not  do  these 
mighty  works  because  of  their  unbe- 
lief. The  people  of  Capernaum  were 
differently  affected  toward  him.  How 
their  city  was  blessed. 

42.  When  it  was  day.  There  is  no 
disagreement  here  with  Mark,  but  a 
beautiful  variation  of  the  same  state- 
ment.    Mark  reads,  "Rising  a  great 


41  And  devils  also  came  out  of 
many,  crying  out,  and  saying,  Thou 
art  Christ  the  Son  of  God.  And 
he,  rebuking  them,  suffered  them 
not x  to  speak  :  for  they  knew  that 
he  was  Christ. 

T  42  And  when  it 
was  day,  he  departed,  and  went 
into  a  desert  place  :  and  the  peo- 
ple sought  him,  and  came  unto 
him,  and  stayed  him,  that  he 
should  not  depart  from  them. 

43  And  he  said  unto  them,  I 
must  preach  the  kingdom  of  God 
to  other  cities  also ;  for  therefore  a 
am  I  sent. 

44  And  he  preached  in  the  syna- 
gogues of  ■  Galilee. 

CHAPTER  V. 

ND  b  it  came  to 
pass,  that,  as 
the  people  pressed  upon  him  to 
hear  the  word  of  God,  he  stood 
by  the  lake  of  G-ennesaret, 

1  or,  to  say  that  they  knew  'him  to  be  Christ,  a  Mar. 
1.38.     b  Matt.  4.18.&C.  Mat.  1.16.&C. 


A' 


while  before  day  he  went  out  in  the 
morning."  If  The  people.  Mark  men- 
tions that  "  Simon  and  they  that  were 
with  him"  who  had  been  called,  (§29) 
report  to  him  of  the  crowds  who  were 
in  search  of  him. 

CHAPTER  V. 

\  29.  The  call  of  Simon  Peter  and 
Andrew,  James  and  John. — Sea  of 

Galilee. 


Matt. 

4.  18-22. 


Mark. 

1.  16-20. 


Luke. 

5.  1-11. 


This  paragraph — as  will  be  observed 
by  the  No.  of  the  section — belongs  to  a 
previous  period  in  the  history  :  though 
Luke  has  an  object  in  relating  it  here. 
This  was  the  first  calling  of  these  men 
to  the  Apostleship,  though  Simca  and 
Andrew  followed  him  before.  Luke 
mentions  that  it  was  after  his  depar- 
ture from  Nazareth  and  going  back  to 
Capernaum  that  the  people   pressed 


Age  30.] 


CHAP.  V. 


169 


2  And  saw  two  snips  standing  by 
the  lake  :  but  the  fishermen  were 
gone  out  of  them,  and  were  wash- 
ing their  nets. 

3  And  he  entered  into  one  of  the 
ships,  which  was  Simon's,  and 
prayed  him  that  he  would  thrust 
out  a  little  from  the  land.  And 
he  sat  down,  and  taught  the  peo- 
ple out  of  the  ship. 

4  Now  when  he  had  left  speak- 
ing, he  said  unto  Simon,  Launch  a 
out  into  the  deep,  and  let  down 
your  nets  for  a  draught. 

5  And  Simon,  answering,  said 
nnto  him,  Master,  we  have  toiled 


upon  Mm — by  the  lake  on  which  Ca- 
pernaum stood — to  hear  the  word. 

2.  Two  ships.  This  explains  to  us 
the  narrative  of  the  other  Evangelists. 
Luke  gives  these  particulars  which 
they  omit.  These  two  pairs  of  breth- 
ren had  their  two  boats  standing  at 
adjacent  points  of  the  shore.  Tf  Wash- 
ing. Rather — had  been  washing  off  their 
nets — having  finished  their  work.  This 
was  probably  the  way  in  which  they 
were  at  first  occupied.  But  v.  4  tells 
us  how  they  came  to  be  casting  a  net 
into  the  sea,  as  Matthew  and  Mark  re- 
late. Our  Lord,  it  appears,  so  directed 
them  after  entering  Simon's  boat  and 
teaching  the  people  from  it.  From 
the  reading  in  the  Greek  we  find  that  he 
first  addressed  Simon,  "Launch  thou 
out,"  which  was  his  work — and  after- 
wards including  the  men,  "Let  ye 
down" — implying  the  need  of  others 
for  this  work.  In  v.  18  Simon  is  also 
addresssd  "fear  not"  for  he  had  been 
most  shocked  and  struck  down  at  this 
display  of  Divine  power.  This  miracle 
was  calculated  to  give  them  great  con- 
fidence for  their  work.  Peter  has  here 
the  prominence,  and  we  may  suppose 
that  he  was  first  called  to  the  Apostle- 
ship,  he  who  was  first  to  "Launch  out 
into  the  deep"  as  the  Apostle  to  the 
Gentiles :   and  who  was  so  remarkably 


all  the  night,  and  have  taken  no- 
thing :  b  nevertheless,  at  thy  word 
I  will  let  down  the  net. 

6  And  c  when  they  had  this  done, 
they  inclosed  a  great  multitude  of 
fishes,  and  their  net  brake. 

7  And  they  beckoned  unto  their 
partners,  which  were  in  the  other 
ship,  that  they  should  come  and 
help d  them.  And  they  came, 
and  filled  both  the  ships,  so  that 
they  began  to  sink. 

8  When  Simon  Peter  saw  it,  he 
fell  down  e  at  Jesus'  knees,  saying, 
Depart  from  me ;  for  I  am  a  sin- 
ful man,  0  Lord. 

6  Ps.  127.1,2.  Eze.  37.11,12.  c  Ec.  11.6.  Ga.  6.9. 
d  Ex.  23.5.  Ga.  6.2.  Pr.  18.24.  e  Ju.  13.22.  2Sa.6.9. 
1  Ki.  17.18.  Isa.  5.5. 


called  to  the  discipleship  at  the  very 
first — the  first  who  was  designated — 
John  1 :  42.  Hence  he  is  spoken  of 
first  in  the  lists  of  the  twelve,  not  for 
any  official  preeminence — which  is  often 
contradicted.  Luke  does  not  mention 
Andrew  by  name,  but  this  does  not 
contradict  the  others.  We  are  to  re- 
member from  John  1 :  41,  that  they 
had  both  known  our  Lord  before  this 
time  (see  \  19)  having  been  introduced 
by  John  the  Baptist.  This  may  ac- 
count for  their  so  readily  following 
him  on  this  occasion  of  their  more  spe- 
cial call. 

4.  Into  the  deep.  This  direction  was 
given,  partly  to  avoid  the  ordinary  fish- 
ing rule,  which  would  make  the  mira- 
cle more  manifest,  and  partly  as  the 
sign  was  to  be  given  to  the  Apostles 
alone. 

5.  All  the  night.  This  confession  also 
would  show  the  mighty  power  of  God 
in  what  should  now  be  done  under  the 
divine  direction.  The  night,  too,  was 
the  usual  time  for  fishing.  See  John 
21:  3. 

6.  Brake.  Rather — their  net  was 
breaking, 

7.  Partners.  This  explains  the  close 
company  of  the  boats. 

8.  The  terms  express  personal  sin- 
fulness, "a  man,  a  sinner."     So  the 

Iff 


170 


LUKE. 


[Age  30. 


9  For  he  was  astonished,  and  all 
that  were  with  him,  at  the  draught 
of  the  fishes a  which  they  had 
taken  : 

10  And  so  was  also  James  and 
John,  the  sons  of  Zebedee,  which 
were  partners  with  Simon.  And 
Jesus  said  unto  Simon,  Fear  not ; 
from  henceforth  thou  shalt  catch 
men. 

11  And  when  they  had  brought 
their  ships  to  land,  they  forsook  b 
all,  and  followed  him. 

T"  12  And  e  it  came 
to  pass,  when  he  was  in  a  certain 
city,  behold,  a  man  full  of  leprosy, 

a  Ps.  8-6,8.  5  Matt.  4.20.  19.27.  Ph.  3.7,8.  c  Matt.  8. 
2,&c.  Mm.  1.40.&C. 


publican  in  the  temple.  This  effect 
upon  Peter  was  produced  by  the  mira- 
cle in  which  our  Lord  appears  as  the 
Second  Adam  of  the  8th  Psalm,  hav- 
ing dominion  over  the  fish  of  the  sea. 
See  1  Cor.  15:  27.  Eph.  1:  22.  He 
shall  not  hesitate  after  this  when  the 
Master  shall  even  command  him  to 
fish  for  tribute-money,  here  about  this 
same  spot.     Matt.  17:  24.  27. 

9.  Astonished.  Literally,  "awe pos- 
sessed him." 

10.  Catch  men.  Compare  John  21 :  16, 
where  after  repeating  this  miracle  as 
he  was  about  to  leave  the  world,  he 
said,  "Feed  my  sheep,  my  lambs" — 
or  literally,  "  shepherd  my  sheep."  It 
is  plain  that  though  Peter  was  imme- 
diately addressed,  the  rest  were  in- 
cluded. Observe :  Our  Lord  sanctifies 
every  worthy  calling,  and  turns  it  to 
his  service.  These  were  still  to  be 
fishers  ;  but  oh !  how  different — fishers 
of  men!  Their  apostolic  work  would 
demand  all  their  power  and  zeal,  and 
would  apply  all  their  energy  by  night 
and  day,  and  though  they  should  have 
discouragements,  great  draughts  would 
be  granted  them  at  last.  We  are  to 
cast  our  net  wherever  he  directs, 
though  it  be  against  all  ordinary  rules 
of  men.  He  knows  best  when  and 
where   we   are   to   launch  out  and  let 


who,  seeing  Jesus,  fell  on  his  face, 
and  besought  him,  saying,  Lord, 
if  thou  wilt,  thou  canst  make  me 
clean. 

13  And  he  put  forth  his  hand, 
and  touched  him,  saying,  I  will ; 
be  d  thou  clean.  And  immedi- 
ately the  leprosy  departed  from 
him. 

14  And  he  charged  him  to  tell 
no  man  :  but  go  and  shew  thyself 
to  the  priest,  and  offer  for  thy 
cleansing,  according  as  Moses 
commanded,  e  for  a  testimony  un- 
to them. 

15  But  so  much  the  more  went 

d  2  Ki.  5.10,14.     e  Le.  H.4.&C. 


doivn ;  and  in  this  great  work  of  preach- 
ing and  winning  souls,  we  are  most 
implicitly  to  look  to  him  for  our  rule 
ana  direction,  and  he  will  give  the 
glorious  result. 

§33.    The   Healing  of  a  Leper. — 

Galilee. 


Matt. 

!.  2-4. 


Mark  .       I         Luke. 

1.  40-45.    5.  12-16. 


12.  If  thou  wilt.  The  three  Evangel- 
ists record  this  remarkable  language 
of  the  leper.  See  notes  on  Matthew 
and  Mark.  How  can  any  one  doubt 
Christ's  willingness  now,  since  he  has 
died  for  sinners.  How  promptly  he 
replied,  as  much  as  to  say,  If  that 
be  your  only  doubt,  you  may  at 
once  be  satisfied.  "I  will."  He  has 
revealed  his  gracious  will  to  us  in  the 
Gospel.  Our  doubts  are  met  before- 
hand. Our  petitions  are  answered 
here  in  his  very  words.  He  now  com- 
mands us  to  be  healed  and  saved.  And 
yet  how  many  inquirers  are  as  much 
in  darkness  as  though  no  Saviour  had 
come. 

14.  See  notes  on  Mark. 

15.  This  is  explained  by  Mark's 
narrative,  that  the  increased  fame  of 
him  was  from  the  leper's  publishing 
abroad  the  miracle,  though  Christ  had 
forbidden  him  so  to  do.     The  result 


Age  30.] 


CHAP.  V. 


171 


there  a  fame  abroad  of  him  ;  and  ■ 
great  multitudes  came  together,  to 
hear,  and  to  be  healed  by  him  of 
their  infirmities. 

16  And  b  he  withdrew  himself 
into  the  wilderness,  and  prayed. 

T  17  And  it  came 
to  pass,  on  a  certain  day,  as  he 
was  teaching,  that  c  there  were 
Pharisees  and  doctors  of  the  law 
sitting  by,  which  were  come  out 
of  every  town  in  Galilee,  and 
Judea,  and  Jerusalem;  and  the 
power  of  the  Lord  was  present  to 
heal  them. 

18  And,  d  behold,  men  brought 
in  a  bed  a  man  which  was  taken 
with  a  palsy :  and  they  sought 
means  to  bring  him  in,  and  to  lay 
him  before  him. 

19  And  when  they  could  not  find 
by  what  way  they  might  bring 
him  in  because  of  the  multitude, 
they  went  upon  the  house-top,  and 
let  him  down  through  the  tiling, 
with  his  couch,  into  the  midst, 
before  Jesus. 

a  Matt.  4.25.  Mar.  3.7.  Jno.  6.2.  6  Matt.  14.23.  Mar. 
6.46.     c  Jno.  3.21.     d  Matt.  9.2,&c.  Mar.  2.3,&c. 

shows  why  our  Lord  enjoined  such  si- 
lence. 

16.  When  he  was  thus  driven  from 
his  active  work,  we  see  how  naturally 
he  was  engaged  in  prayer. 

§  The  Healing  of  a  Paralytic. — Ca- 
pernaum. 

Matt.      I        Mark.        I  Lube.         I         John. 

9.  2-8..  2.  1-12.  :  5.  17-26.  | 

17.  This  explains  Mark's  narrative, 
as  to  the  character  of  the  crowd,  and 
whence  they  had  come.  *\\  To  heal 
them — the  sick  among  them.  This 
corresponds  with  Matt.  9  :  8.  He  was 
displaying  his  healing  power,  or  about 
to  display  it. 

19.  See  notes  on  Matthew  and 
Mark.  This  probably  refers  to  the 
roof  of  the  gallery  which  was  broken 
up  (see  Mark)  so  as  to  let  him  through. 


20  And  when  he  saw  their  faith, 
he  said  unto  him,  Man,  thy  sins 
are  forgiven  thee. 

21  And  the  scribes  and  the  Pha- 
risees began  to  reason,  saying, 
Who  is  this  which  speaketh  blas- 
phemies ?  Who  can  forgive  e  sins, 
but  God  alone  ? 

22  But  when  Jesus  perceived 
their  thoughts,  he,  answering,  said 
unto  them,  What  reason  ye  in 
your  hearts  ? 

23  Whether  is  easier  to  say,  Thy 
sins  be  forgiven  thee;  or  to  say, 
Rise  up  and  walk  ? 

24  But  that  ye  may  know  that 
the  Son  of  man  hath  power  upon 
earth  to  forgive  sins,  (he  said  unto 
the  sick  of  the  palsy,)  I  say  unto 
thee,  Arise,  and  f  take  up  thy 
couch,  and  go  unto  thine  house. 

25  And  immediately  he  rose  up 
before  them,  and  took  up  that 
whereon  he  lay,  and  departed  to 
his  own  house,  glorifying  God. 

26  And  they  were  all  amazed, 
and  sthey   glorified    God,   andh 


e  Ps.  32.5.  103.3.  130.4.    Isa.  1.18.  43.25. 
12.    g  Acts  4.21.  Gal.  1.24.    h  ver.  8. 


/Jno.  5. 


See  notes  on  Matthew  and  figure,    ch. 
9:  2-8. 

22.  Their  thoughts.  The  term  is  the 
same  as  in  v.  21  and  in  next  clause. 
Their  dialogues,  disputings. 

25.  To  his  oivn  house.  Luke  alone 
gives  us  this  natural  item  of  the  his- 
tory. He  went,  with  his  new  found 
joy,  first  of  all  to  his  own  home  and 
family,  glorifying  God  before  them, 
and  carrying  the  bed,  or  mat,  on  which 
he  had  so  long  lain.  He  had  been 
bidden  to  go  home  by  our  Lord,  (v.  24) 
and  that  which  it  was  so  pleasant  to 
do,  was  also  done  in  obedience  to 
Christ's  command. 

26.  Amazed.  The  term  is  eKaraoir — 
an  ecstasy — seized  them  all.  ^  Strange 
things.  The  term  is  iragado^a— para- 
doxes,— unusual    things — contrary    to 


172 


LUKE. 


[Aue  30. 


were  filled  with  fear,  saying,    We 
have  seen  strange  things  to-day. 

If  27  And  »  after 
these  things  he  went  forth  and 
saw  a  publican,  named  Levi,  sit- 
ting at  the  receipt  of  custom  :  and 
he  said  unto  him,  Follow  me. 

28  And  he  left  all,  rose  up,  and 
followed  him. 

1 29  And  Levi 
made  a  great  feast  in  his  own 
house :  and  b  there  was  a  great 
company  of  publicans  and  of 
others  that  sat  down  with  them. 

30  But  their  scribes  and  Phari- 
sees murmured  against  his  disci- 
ples, saying,  Why  do  ye  eat  and 
drink  with  publicans  and  sinners  ? 

31  And  Jesus,  answering,  said 
unto  them,  They  that  are  whole 
need  not  a  physician,  but  c  they 
that  are  sick. 

32  I  came  not  to  call  the  right- 
eous, but  sinners  d  to  repentance. 


a  Matt.  9.9,&c.  Mar.  2.13.     o  ch.  15.1.&C. 
d  ch.  15.7,10.  1  Co.  6.9-11.  1  Ti.  1.15.  2  Pe. 


c  Je.  8.22. 
1.9. 


opinion  or  expectation.     Mark  has  it, 
"  We  never  saw  it  on  this  fashion." 
$  35.  The  Call  of  Matthew. — Caper- 
naum. 

Matt.         I       Mark.        I        Luke.        I       John. 

9.9.     1 2.  13-14. 1 5.  27-28.1 

See  notes  on  Matthew  and  Mark. 

27.  Matthew  calls  himself  by  his 
Roman  name,  and  may  have  had  a  re- 
ligious reason  for-  this.  It  was  his 
"new  name."  He  also  calls  himself 
"  the  publican."  ^Receipt  of  custom. 
Mark  mentions  that  it  was  by  the  sea- 
side. He  was  collector  for  Capernaum, 
taking  toll  or  tax  upon  the  business  of 
the  lake.  All  the  Evangelists  speak 
of  the  feast  in  connexion-  with  the 
call,  but  it  occurred  some  time  after. 
See  Harmony, 
g  58.    Lkvi's  (Matthew's)    Feast. — 

Capernaum. 

Matt.        I      Mark.       I       Luke.       !       John. 

9.  10-17. 1 2.  15-22. 1 5.  29-39., 


33  And  they  said  unto  him,  Why 
do  the  disciples  of  John  fast  often, 
and  make  prayers,  and  likewise 
the  disciples  of  the  Pharisees; 
but  *  thine  eat  and  drink  ? 

34  And  he  said  unto  them,  Can 
ye  make  the  children  of  the  bride- 
chamber  fast,  while  the  bride- 
groom is  with  them  ? 

35  But  the  days  will  come  when 
the  bridegroom  shall  be  taken 
away  from  them,  and  then  f  shall 
they  fast  in  those  days. 

36  And  8  he  spake  also  a  parable 
unto  them  :  No  man  putteth  a 
piece  of  a  new  garment  upon  an 
old ;  if  otherwise,  then  both  the 
new  maketh  a  rent  and  the  piece 
that  was  taken  out  of  the  new 
agreeth  not  h  with  the  old. 

37  And  no  man  putteth  new  wine 
into  old  botttes ;  else  the  new  wine 
will  burst  the  bottles  and  be  spil- 
led, and  the  bottles  shall  perish. 

e  ch.  7.34,35,  /lea.  22.12.  a  Matt.  9.16,17.  Mar.  2. 
21,22.    ft  Le.  19.19.  De.  22.11.  2  Cor.  6.16. 


29.  A  great  feast.  The  fact  hero 
mentioned  expressly,  is  clearly  implied 
in  the  narrative  of  Matthew  and  Mark. 
Matthew  has  it  naturally,  "in  the 
house" — speaking  of  his  own  house. 
while  Luke  here  reads,  "in  his  own 
house." 

80.  Matthew  and  Mark  speak  of  tho 
complaint  as  made  against  the  Master, 
but  it  is  plainly  against  them,  as  well. 

33.  Makeprayers.  This  intimates  tho 
empty  formality  where  there  is  not  the 
light  and  life  of  Christ's  presence. 

34.  Can  ye  make.  That  is,  constrain, 
by  your  ordinances,  as  distinct  from 
the  voluntary  fasting,  v.  35. 

36.  If  otherwise.  If  he  does,  he  both 
rends  the  new  garment  and  the  patch 
from  the  new  garment  will  not  agree 
with  the  old.  This  is  meant  to  show 
how  the  attempt  to  patch  up  the  old 
with  the  new,  spoils  both  systems.  The 
new  loses  its  completeness,  and  the  old 


Age  81.] 


CHAP.  VI. 


173 


38  But  new  wine  must  be  put 
into  new  bottles ;  and  both  are 
preserved. 

39  No  man  also  having  drunk 
old  zt-^e  straightway  desireth  new: 
for  he  saith,  The  old  a  is  better. 

CHAPTER  VI. 

Tf  A  NDb  it  came  to 
J\_  pass  on  the  sec- 
ond sabbath  after  the  first,  that 
he  went  through  the  corn-fields, 
and  his  disciples  plucked  the  ears 
of  corn,  and  did  eat,  rubbing  them 
in  their  hands. 

2  And  certain  of  the  Pharisees 
said  unto  them,  Why  do  ye  that 

a  Je.  6.16.    6  Matt.  12.1,4c    Mar.  2.23.&C. 

its  consistency.     See  notes  and  figure. 
Matt.  9:  17. 

39.  This  verse,  which  Luke  alone 
gives,  seems  to  be  the  conclusive  an- 
swer to  the  question  in  v.  33,  which 
is  not  found  in  the  other  Evangelists. 
Those  who  drink  the  old  are  the  Jews, 
who,  from  long  habit  and  taste  prefer 
the  old,  and  do  not  relish,  at  once,  the 
new  wine  of  grace  and  freedom  in  the 
Gospel.  But  afterwards  the  new  be- 
comes old:  and  the  religion  of  Christ 
will  be  found  at  length  to  be  the  old 
from  the  beginning,  and  will  be  relish- 
ed as  always  better  than  any  novel 
system  of  men. 

PART  IV. 

From  our  Lord's  second  Passover 
to  the  third. 

Time,  one  year. 
CHAPTER  VI. 
\  37.   The  Disciples  pluck  ears  of 
grain  on  the  Sabbath.  —  Way  to 
Galilee  ? 

John. 


Matt. 

15.  1-: 


Mark.        i 

23-28. 


Luke. 

6.  1-5. 


See  notes  on  Matthew  and  Mark  for 
full  explanation. 

1.  The  second  Sabbath,  &c.  Literally, 
the  second-first  Sabbath.  This  desig- 
nates the  first  Sabbath  after  the  second 
day  of  the  Passover.     That  second  day 


which  c  is  not  lawful  to  do  on  the 
Sabbath-days  ? 

3  And  Jesus  answering  them, 
said,  Have  ye  not  read  so  much  as 
this,  what d  David  did  when  him- 
self was  an  hungered,  and  they 
which  were  with  him; 

4  How  he  went  into  the  house  of 
God,  and  did  take  and  eat  the  shew- 
bread,  and  gave  also  to  them  that 
were  with  him ;  which  it  is  not 
lawful  e  to  eat,  but  for  the  priests 
alone? 

5  And  he  said  unto  them,  That 
the  Son  of  man  is  Lord  also  of  the 
sabbath. 


c  Ex.  20.10.   Isa. 


ISa.  21.6.    eLe.  24.9. 


15* 


was  the  day  on  which  the  ripe  sheaf 
was  offered  as  a  wave-offering.  And 
from  that  day  the  seven  full  weeks 
were  reckoned  to  Pentecost.  Hence 
the  reason  for  its  giving  name  to  the 
Sabbaths.  SeeDeut.  23:23.  Levit.  23: 
14.  \Earsofcorn — or  grain.  This  was 
probably  barley.  The  barley  harvest 
began  at  Passover  time.  \  Rubbing 
them.  The  practice  was,  to  pluck  the 
heads  of  grain,  and  rub  them  between 
the  hands  so  as  to  clear  off  the  chaff. 
Luke,  alone,  gives  this  particular.  And 
it  is  probable  that  in  this  work,  as  a 
kind  of  reaping,  or  threshing,  they 
made  the  breaking  of  the  Sabbath  to 
consist.  This  way  of  gathering  grain 
to  eat,  along  the  way,  is  common  at 
this  day.  And  the  people  say  '  it  cannot 
be  complained  of,  for  it  is  an  old  cus- 
tom and  is  allowed  as  a  charity.' 
$  38.  The  healing  of  the  withered 
hand  on  the  Sabbath. — Galilee. 

Matt.        I      Mark.      |        Luke.       I        John. 

12.  9-14.  |  3.  1-6.  I  6.  6-11.  | 

The  Pharisee  here  attempted  to  en- 
snare him  by  a  question  about  the  Sab- 
bath. Our  Lord  had  constantly  to  deal 
with  these,  whose  false  religionism 
would  rather  make  religion  a  farce.  So 
it  is  still,  and  will  always  be.  True 
Christianity  suffers  from  bigoted  for- 
malists, who  seem  to  be  most  scrupu- 
lous in  their  religion,  and  yet  are  most 


174 


LUKE. 


[Age  31. 


T  6  And  a  it  came  to 
pass  also  on  another  sabbath,  that 
he  entered  into  the  synagogue,  and 
taught;  and  there  was  a  man  whose 
right  hand  was  ^  Hhered. 

7  And  the  scribes  and  Pharisees 
watched  him,  whether  he  would 
heal  on  the  sabbath-day,b  that  they 
might  find  an  accusation  against 
him. 

8  But  he  knew  their  thoughts,6 
and  said  to  the  man  which  had  the 
withered  hand,  Rised  up,  and  stand 
forth  in  the  midst.  And  he  arose, 
and  stood  forth. 

9  Then  Jesus  said  unto  them,  I 
will  ask  you  one  thing ;  Is  it  law- 
ful on  the  sabbath-day  to  do  good, 
or  to  do  evil  ?  to  save  life,  or  to 
destroy  it  ? 

10  And  looking  e  round  about 
upon  them  all,  he  said  unto  the 

a  Matt.  12,10,&c.  Mar.  3.1, &c.  ch.  13,14.  14.3.  6  Jno. 
9.16.    c  Job  42.2.    d  Isa.  42.4.  Acts  26.26.     e  Mar.  3.5. 


■wicked  and  unscrupulous  in  their  con- 
duct. If  he  should  answer  him  that  it 
■was  wrong  to  heal  on  the  Sabbath,  this 
■would  condemn  himself. — If  he  answer- 
ed that  it  was  right,  they  would  accuse 
him  of  profaning  the  Sabbath  by  his 
principles  and  acts. 

6.  Right  hand.  This  is  mentioned  by 
Luke  alone,  but  it  is  important,  and 
would  show  the  great  mercy  of  restor- 
ing to  a  man  the  use  of  this  hand,  (or 
arm,)  with  which  he  labored. 

9.  By  this  question  our  Lord  would 
show  that  the  Sabbath  was  for  good 
works,  and  not  for  evil  works,  and  thus 
call  their  attention  to  the  character  of 
the  action.  Christ's  works  were  really 
divine  works,  done  by  him  who  made 
the  Sabbath,  and  perfectly  in  keeping 
with  all  his  high  and  gracious  aims. 
So  that  he  could  not  be  accused  of  vio- 
lating the  Sabbath.  In  Matt.  12  :  10, 
we  find  that  they  asked  him  the  ques- 
tion which  he  answers  in  this  verse. 

10,  11.  See  notes  on  Mark.  ^Do  to 
Jesus.  That  is,  to  desti  :>y  him. 


man,  Stretch  forth  thy  hand.  And 
he  did  so  :  and  his  hand  was  re- 
stored whole  as  the  other. 

11  And  they  were  filled  with 
madness;  and  communed  f  one 
with  another  what  they  might  do 
to  Jesus. 

If  12  And  s  it  came  to 
pass  in  those  days,  that  he  went  out 
into  a  mountain11  to  pray,  and  con- 
tinued all  night  in  prayer  to  God. 

13  And  when  it  was  day,  he  call- 
ed unto  him  his  disciples:  and  of 
them  he  chose  twelve,1  whom  also 
he  named  Apostles ; 

14  Simon  (whomk  he  also  named 
Peter),  and  Andrew  his  brother, 
James  and  John,  Philip  and  Bar- 
tholomew, 

15  Matthew  and  Thomas,  James 
the  son  of  Alpheus,  and  Simon 
called  Zelotes, 

/Ps.  2.1,2.  g  Matt.  14.23.  h  Matt.  6.0.  i  Matt.  10. 
l.ftc.  Mar.  3.13.  6.7.    k  Jno.  1.42. 


$  40.  Jesus  chooses  the  Twelve. 


Matt. 

10.  2-4. 


Mark.       |         Luke. 

13-19.  6.  12-19. 


From  §  49,  recorded  by  Matthew  and 
Mark,  we  find  our  Lord  arrived  at  the 
Lake  of  Galilee,  followed  by  multitudes 
whom  he  most  wondrously  healed ;  and 
Matthew  tells  us  that  he  there  quoted 
the  prophecy  in  Isaiah,  respecting  the 
ingathering  of  the  Gentiles.  Matt.  12: 
17-20,  and  notes. 

12.  Luke  alone  records  this  interest- 
ing fact,  that  before  choosing  or  ordain- 
ing the  twelve,  he  spent  the  whole  nigl 
in  earnest,  private  prayer.  How  does 
this  example  hallow  prayer,  and  make 
it  sweet,  dignified,  divine!  Who  should 
neglect  to  pray  when  Jesus  prayed. 
Who  can  afford  to  neglect  it,  when 
Jesus  thus  was  wont  to  introduce  his 
works. 

13.  Out  of  all  his  disciples  he  chose 
twelve,  who  were  for  a  special  mission, 
and  should  be  called  Apostles,  as  Luke 
alone  mentions.      It  was  not  until  a 


Age  31.] 


CHAP.  VI. 


175 


16  And  JudaSa  ifie  brother  of 
James,  and  Judas  Iscariot,  which 
also  was  the  traitor. 

17  And  he  came  down  with  them, 
and  stood  in  the  plain,  and  the 
company  of  his  disciples,  and  b  a 
great  multitude  of  people  out  of  all 
Judea  and  Jerusalem,  and  from 
the  sea-coast  of  Tyre  and  Sidon, 
which  came  to  hear  him,  and  to  be 
healed  c  of  their  diseases  ; 


later  period  that  they  were  sent  forth 
with  instructions.  See  £  62. 

15.  Zelotes.  This  was  a  name  by  which 
he  was  known,  as  he  was  also  called 
"the  Canaanite,"  to  distinguish  him 
from  Simon,  called  Peter.  This  one 
may  have  been  known  by  both  names. 
Canaanite  means,  in  Chaldean,  the  same 
as  Zelotes,  in  Greek ;  and  he  may  have 
been  of  the  sect  of  the  Zealots,  who 
were  followers  of  Judas  of  Galilee,  and 
who  bitterly  resisted  the  payment  of 
tribute  to  the  Romans.  His  surname, 
here  mentioned,  may  be  added  like  that 
of  the  Publican  with  Matthew,  to  shew 
how  grace  had  taken  him  from  a  cor- 
rupt class. 

16.  Judas — orJude.  This  one  corres- 
ponds to  "  Lebbeus,  whose  surname  was 
Thaddeus,"  called  by  Mark  Thaddeus, 
which  is  the  Syriac  for  Judas.  He  was 
the  brother  of  James,  who  was  also  a 
relative  of  our  Lord.  This  is  he  who 
is  mentioned  by  John  (14:22,)  as 
"Judas  not  Iscariot,"  among  the  Apos- 
tles. 

17.  And  stood  in  the  plain.  Luke  adds 
somewhat  here  that  is  not  given  by 
Matthew.  Mark  also  has  it,  "They 
went  into  a  house."  But  both  these 
statements  are  true  in  their  place.  And 
neither  of  them  contradicts  the  record 
of  Matthew,  that,  "seeing  the  multitude 
he  went  up  into  a  mountain."  ^A  great 
multitude.  Matthew  and  Mark  record 
the  multitudes  who  thronged  around 
him  at  the  Sea  of  Galilee.  Luke  here 
explains  the  reason  of  such  a  crowd. 
"And   seeing   the   multitudes,"   says 


18  And  they  that  were  vexed 
with  unclean  spirits,  and  they  were 
healed. 

19  And  the  whole  multitude 
sought  to  touch  d  him  :  for  e  there 
went  virtue  out  of  him,  and  heal- 
ed them  all. 

If 20  And*"  he  lift- 
ed up  his  eyes  on  his  disciples, 
and  said,  Blessed  be  ye  s  poor:  for 
yours  is  the  kingdom  of  God. 

d  Nu.  21.8,9.  Matt.  14.36.  Jno.  3.14,15.  e  Mar.  5.30. 
ch.  8.46.    /Matt.  5.2,&c.     g  Ja.  2.5. 


Matthew,  (in  the  following  \  41,)  "he 
went  up  into  a  mountain,"  and  deliver- 
ed the  Sermon  on  the  Mount. 

19.  Virtue.  Power.  The  word  is  often 
used  for  miracle  —  mighty  work,  &c. 
His  inherent,  underived  power — the 
same  term  as  is  used  by  our  Lord 
(Mark  5 :  30,)  when  "he  perceived,"  in 
the  case  of  the  woman,  "that  virtue 
had  gone  out  of  him."  He  doubtless 
came  down  to  the  plain  and  healed  some 
of  the  sick  who  were  thronging  to  him. 
And  then,  pressed  by  the  multitude, 
took  his  seat  upon  an  eminence,  and 
delivered  this  discourse.  On  the  hilly 
ground  about  that  vicinity,  we  could 
see  how  the  language  could  apply  with 
strictest  accuracy.  From  the  plain  of 
Gennesaret,  from  Tiberias  and  all  along 
the  shore  of  the  Lake,  about  the  mid- 
dle of  which,  or  near  the  upper  end, 
was  Capernaum  —  the  beautiful  hills 
rise  in  great  variety,  to  a  table  land, 
which  in  some  spots  overlooking  Tibe- 
rias, we  found  richly  cultivated — the 
hills  marked  by  patches  of  grain,  and 
ploughed  land  without  fences. — We  find 
from  the  Harmony  what  multitudes 
they  were  on  this  occasion,  and  how 
they  came  to  him.  See  \  39  and  v.  17. 
§41.  The  Sermon  on  the  Mount. — 

Near  Capernaum. 

Matt.        I      Mark.       |       Luke.        |       John. 

5.  6,  7.  I  1 6.  20-49.1 

We  have  here,  no  doubt,  such  frag- 
ments of  the  discourse  as  suited  the  ob- 
ject of  this  narrative,  while  in  Matthew 
we  have  it  more  fully,  and  in  its  con- 
nexions. 


176 


LUKE. 


[Age  31 


21  Blessed  are  ye  that  hunger  a 
now:  for  ye  shall  be  filled.b  Bless- 
ed are  ye  that  weep  c  now:  for  ye 
shall  laugh. 

22  Blessed  are  ye  when  men  shall 
hated  you,  and  when  they  shall 
separate  e  you  from  their  compa- 
ny, and  shall  reproach  you,  and 
cast  out  your  name  as  evil,  for 
the  Son  of  man's  sake. 

23  Rejoice  f  ye  in  that  day,  and 
leap  for  joy:  for,  behold,  your  re- 
ward is  great  in  heaven :  for  in  the 
like  manner  s  did  their  fathers  un- 
to the  prophets. 

24  But  woe  unto  you  that  areh 
rich !  for  ye  have  received  *  your 
consolation. 

25  Woe  unto  you  that  are  full  !k 
for  ye  shall  hunger.  Woe  unto 
you  that  laugh1  now!  for  ye  shall 
mourn  and  weep. 

26  Woe  unto  you  when  all  men 
shall  speak  well™  of  you !  for  so  did 

nlsa.  55.1.  6  Ps.  107.9.  clsa.  61.3.  Re.  21.4.  dJno. 
17.14.  el  Pe.  2.19,20.  3.14.  4.14.  /Acts  5.41.  Col.  1.24. 
Ja.  1.2.  g  Acts  7.52.  He.  11.32-39.  h  Ha.  2.9.  Ja.  5.1. 
tch.  16.25.  fclsa.  23.7.  65.13.  I  Pr.  14.13.  Ep.  5.4. 
wiJno.  12.19.  Uno.  4.5. 


20.  Ye  poor.  This  is  explained  by 
the  terms  in  Matthew,  ' '  poor  in  spirit. " 
A  poverty  of  spirit  may  or  may  not  be 
connected  with  poverty  of  estate.  So 
in  v.  21.   "Ye  that  hunger." 

22.  Separate  you.  This  term  indicates 
excommunication  among  the  Jews.  Be- 
sides this,  they  were  to  be  reviled  and 
slandered  by  the  heathen.  There  were 
three  kinds  of  excommunication  among 
the  Jews.  See  1  Cor.  16 :  22.  fl  Cast 
out  your  name  as  evil.  This  is  explained 
by  the  corresponding  clause  in  Matt. 
5:  11.  From  a  Latin  historian  of  that 
time,  we  learn  that  the  primitive  Christ- 
ians were  hated  merely  because  they 
were  so  called.  Pliny,  10  Epist.  97. 

24,  25.  This  is  introduced  by  Luke, 
and  contains  the  same  sentiment  by 
contrast.  This  would  apply  to  such  as 
the  Pharisees,  and  gives  greater  force 
to  the  passage  in  Matthew.     It  must 


their  fathers  to  the  false  prophets. 

27  But  I  say  unto  you  which 
hear,  Love"  your  enemies,  do  good 
to  them  which  hate  you; 

28  Bless  them  that  curse  you, 
and  °  pray  for  them  that  despite- 
fully  use  you. 

29  And  p  unto  him  that  smiteth 
thee  on  the  one  cheek,  offer  also 
the  other ;  and  him  <i  that  taketh 
away  thy  cloak  forbid  not  to  take 
thy  coat  also. 

30  Give  r  to  every  man  that  ask- 
eth  of  thee;  and  of  him  that  ta- 
keth away  thy  goods  ask  them  not 
again. 

31  And "  as  ye  would  that  men 
should  do  to  you,  do  ye  also  to 
them  likewise. 

32  For  if  ye  love  them  which 
love  you,  what  thank  have  ye  ?  for 
sinners  also  love  those  that  love 
them. 

33  And  if  ye  do  good  to  them 

nEx.  23.4,5.  Pr.  25.21.  Matt.  5.44.  ver.  35.  Ro.  12.20. 
ocb.  i3.34.  Acts  7.60.  p  Matt.  5.39.  q\  Cor.  6.7.  rDe. 
15.7,8,10.  Pr.  19.17.  21.26.   Matt.  5.42.&C.     s  Matt.  7.12. 


be  remembered  that  the  multitude  were 
before  him,  and  so  impressively  and 
discriminatingly  did  our  Lord  preach, 
"Wo  is  unto  you  who  make  this  world 
your  portion." 

26.  This  refers  again  to  the  disciples. 
I"  False  prophets.  Is.  30:10.  Jer.  6:14 
and  8:  11  and  14:  13.  Ezek.  13: 10-16. 
Zech.  10:  2.  Opposition  does  not  al- 
ways prove  one's  doctrine  to  be  true 
and  good,  though  such  doctrine  will 
commonly  meet  opposition.  If  all 
speak  well  of  you  and  of  your  doc- 
trine (bad  and  good  men  alike,)  beware. 
Popularity  of  this  sort  shows  some- 
thing to  be  wrong. 

29.  See  notes  and  Fig.  Matt.  5:  40. 

30.  These  verses  inculcate  forbear- 
ance under  injuries  in  person  and  es- 
tate, and  a  spirit  of  liberality  to  all. 

31.  This  is  called  the  "golden  rule" 
for  its  preciousness.     It  is  inserted  in 


Age  31.] 


CHAP.  VI. 


177 


which  do  good  to  you,  what  thank 
have  ye  ?  for  sinners  also  do  even 
the  same. 

34  And  if  ye  lend  to  them  of 
whom  ye  hope  to  receive,  what 
thank  have  ye?  for  sinners  also 
lend  to  sinners,  to  receive  as  much 
again. 

35  But  love  ye  your  enemies,  a 
and  do  good,  and  .end,b  hoping  for 
nothing  again;  and  your  reward 
shall  be  great,  andc  ye  shall  be 
the  children  of  the  Highest :  for 
he  is  kind  unto  the  unthankful, 
and  to  the  evil. 

36  Be  ye  therefore  merciful,  as 
your  Father  also  is  merciful. 

37  Judge  d  not  and  ye  shall  not 

arer.  27.    6  Ps.  37.26.  112.5.    c  Matt.  5.45.    d  Matt.7.1. 


a  different  order  from  Matt.  7:  12.  It 
belongs  everywhere  and  it  is  never  out 
of  place. 

32.  What  thank — xaQtc-  What  grace 
is  there  in  this  ? — to  show  by  contrast 
always  the  grace  of  Christ  in  the  gospel. 

34.  To  receive — cva.  "In  order  that 
they  may  receive,"  is  the  reading. 
^[  As  much  again.  That  is,  not  only  their 
due,  but  a  like  favor  in  return :  always 
with  an  eye  to  some  selfish  interest, 
hid  under  the  garb  of  charity. 

35.  Hoping  for  nothing  again.  That 
is,  with  reference  to  v.  34,  aiming  at  no 
recompense.  If  Your  reward,  &c.  See  the 
parable  of  the  supper.  "Ye  shall  be 
recompensed  at  the  resurrection  of  the 
just."  \  Children  of  the  Highest.  Not 
as  though  heaven  would  be  the  reward 
of  pecuniary  contributions,  as  Papists 
maintain,  and  some  others  imagine. 
But  ye  shall  show  your  relation  to 
God,  the  giver  of  all  good.  The  phrase 
is  a  Hebrew  idiom,  as  "children  of 
darkness." — "Children  of  the  High- 
est," means  "partakers  of  the  divine 
nature,"  in  this  respect,  "for  He,"  &c. 

36.  This  verse  enforces  the  forego- 
ing sentiment.  We  should  pattern  af- 
ter God,  as  he  is  revealed  to  us  in 


be  judged :  condemn  not,  and  ye 
shall  not  be  condemned :  forgive, 
and  ye  shall  be  forgiven : 

38  Give  and  it  shall  be  given e 
unto  you;  good  measure,  pressed 
down,  and  shaken  together,  and 
running  over,  shall  men  give  into 
your  bosom. f  For  e  with  the  same 
measure  that  ye  mete  withal,  it 
shall  be  measured  to  you  again. 

39  And  he  spake  a  parable  unto 
them:  Canh  the  blind  lead  the 
blind  ?  shall  they  not  both  fall  in- 
to the  ditch? 

40  The  *  disciple  is  not  above  his 
master ;  but  every  one  *  that  is 
perfect  shall  be  as  his  master. 

41  And  why  beholdest  thou  the 

ePr.  19.17.  Matt.  10.42.  /Ps.  79.12.  g  Matt.  7.2. 
Mar.  4.24.  Ja.  2.13.  h  Matt.  15.14.  i  Matt.  10.24.  Jno. 
13.16.    1  or,  shall  be  perfected  as  his  master. 

Christ  Jesus.  This  justifies  the  pre- 
cept in  v.  35.  Where  we  give  to  those 
who  can  return  us  nothing,  and  give 
from  higher  motives  than  the  hope  of  a 
return  in  kind  from  the  same  party, 
we  shall  have  ample  return,  neverthe- 
less, even  from  men,  and  also  from  God. 
See  ch.  14:13,  14.  ^  Pressed  dozen. 
Bengel  supposes  these  three  terms  to 
apply  to  three  different  kinds  of  arti- 
cles— either  dry,  soft,  or  liquid — in  ei- 
ther case  an  abundant  return.  Rather 
we  should  say — In  all  kinds  of  return, 
and  every  way  you  shall  have  it.  ^Shall 
men  give.  Literally,  shall  they  give,  which 
maybe  understood  impersonally,  it  shall 
be  given,  as  in  the  first  clause,  that  is, 
by  whatever  agencies  God  shall  please 
to  employ.  The  promise  is  his,  and 
his  agents  and  resources  are  infinite. 

39.  A  parable.  This  is  introduced  by 
our  Lord,  as  showing  how  they  who 
are  leaders,  especially  should  be  exam- 
ples of  all  that  is  good.  And  what 
need  of  some  to  lead  men  into  all  truth, 
if  men  be  not  naturally  in  darkness 
and  error.  How  unfit  for  spiritual 
guides  are  they  who  are  natural  men 
and  unconverted.  This  also  would  ap- 
ply to  the  multitude  as  a  warning  not 


178 


LUKE. 


[Age  81. 


mote  that  is  in  thy  brother's  eye, 
but  perceivest  not  the  beam  that 
is  in  thine  own  eye  ? 

42  Either  how  canst  thou  say  tj 
thy  brother,  Brother,  let  me  pull 
out  the  mote  that  is  in  thine  eye, 
when  thou  thyself  beholdest  not 
the  beam  that  is  in  thine  own  eye  ? 
Thou  hypocrite !  cast  a  out  first  the 
beam  out  of  thine  own  eye,  and 
then  shalt  thou  see  clearly  to  pull 
out  the  mote  that  is  in  thy  bro- 
ther's eye. 

43  For  b  a  good  tree  bringeth 
not  forth  corrupt  fruit;  neither 
doth  a  corrupt  tree  bring  forth 
good  fruit. 

44  For  c  every  tree  is  known  by 
his  own  fruit ;  for  of  thorns  men 
do  not  gather  figs,  nor  of  a  bram- 
ble-bush gather  they  *  grapes. 

45  A  d  good  man  out  of  the  good 
treasure  of  his  heart  bringeth  forth 

a  Pr.  18.17.  Ro.  2.1,21,&c.  b  Matt.  7.16,17-  c  Matt. 
12.33.    1  A  grape,    d  Matt.  12.35. 

to  follow  the  Scribes  and  Pharisees, 
whom  he  elsewhere  called  "blind 
guides." 

40.  The  evil  of  following  such  false 
leaders  is,  that  the  disciple  cannot 
hope  to  be  better  or  to  fare  better  than 
his  master  or  teacher.  ^But.  The 
most  that  is  aimed  at,  as  the  perfec- 
tion of  learning,  is  to  be  equal  to  the 
master — therefore  to  be  pupils  of  such, 
would  be  bad  enough. 

41.  See  notes  on  Matthew,  7  :  3,  &c. 

42.  In  Matthew  this  is  connected 
■with  a  warning  against  false  prophets. 
The  force  is  the  same  in  this  connexion. 
It  is  vain  to  attempt  to  teach  others  good 
if  your  life  be  evil.  Matt.  7:  17-21. 
And  teaching  and  teachers  may  be 
known  by  their  fruits,  "for  out  of  the 
abundance  of  the  heart  the  mouth 
speaketh."  v.  45.  ^Treasure.  Every 
heart  is  a  storehouse  and  source  of 
conduct.  This  verse  is  recorded  by 
Matthew  in  ch.  12 :  35.     See  Notes. 


that  which  is  good ;  and  an  evil 
man  out  of  the  evil  treasure  of  his 
heart  bringeth  forth  that  which  * 
evil )  for  of  the  abundance  of  th 
heart  his  mouth  speaketh. 

46  And  why  call  ye  me,  e  Lord, 
Lord,  and  do  not  the  things  which 
I  say  ? 

47  Whosoever  cometh  to  me, 
and  heareth  my  sayings,  and  doeth 
them,  I  will  show  you  to  whom 
he  is  like : 

48  He  f  is  like  a  man  which 
built  a  house,  and  digged  deep, 
and  laid  the  foundation  on  a  rock : 
and  when  the  flood  arose,  the 
stream  beat  vehemently  upon  that 
house,  and  s  could  not  shake  it ; 
for  it  was  founded  upon  a  rock.h 

49  But  he  *  that  heareth,  and 
doeth  not,  is  like  a  man  that  with- 
out a  foundation  built  an  house 
upon  the  earth  :  against  which  the 

e  Mai.  1.6.  Matt.  7.21.  25.11.  ell.  13.25.  Ga.  6.7. 
/Matt.  7.25,26.  g  2  Pe.  1.10.  Jude  24.  h  Ps.  46.1-3. 
62.2.     iJa.  1.24-26. 


46.  In  Matthew  it  is,  "Not  every 
one  that  saith  unto  me,  Lord,  Lord." 
ch.  7:  21.  Such  are  the  loud  profes- 
sors and  formalists  who  are  full  of  re- 
ligious talk  and  ceremony,  without 
true  living  piety. 

47-49.  This  record  of  the  parable, 
compared  with  that  of  Matthew,  fur- 
nishes illustration  of  the  points. 

48.  A  rock.  Rather,  the  rock.  Christ 
is  called  the  precious  corner  stone  and 
the  sure  foundation.  "  He  is  the  rock 
of  ages." 

CHAPTER  VII. 
\  42.  Healing  the  Centurion's  Ser- 
vant.— Capernaum. 

Matt.       |        Mark.        |       Luke.       |       John. 

8.  5.13.  |  I  7.  1-10.  I 

1.  Ended.  Literally,  fulfilled.  Fully 
completed  the  discourse  in  the  audi- 
ence or  hearing  of  the  people. 

2.  Centurion's  servant.  A  Centurion 
was  the  captain  of  a  hundred  footmen 


Age  31.] 


CHAP.  VII. 


179 


stream  did  beat  vehemently,  and 
immediately  it  fell ;  a  and  the  ruin 
of  that  house  was  great. 
CHAPTER  VII. 

If  ATOW,  when  he 
_J_\|  had  ended  all 
his  sayings  in  the  audience  of  the 
people,    he  entered    into    Caper- 
naum. 

2  And  a  certain  centurion's  ser- 
vant, who  was  b  dear  unto  him, 
was  sick,  and  ready  to  die. 

3  And  when  he  heard  of  Jesus, 
he  sent  unto  him  the  elders  of  the 
Jews,  beseeching  him  that  he 
would  come  and  heal  his  servant. 

4  And  when  they  came  to  Jesus, 
they  besought  him  instantly,  say- 

a  Pr.  28.18.  Hos.  4.14.  6  Matt.  8.5,&c.  c  Job  31.15. 
Pr.  29.21.     d  1  Ki.  5.1.  Gal.  5.6.  1  Jno.  3.14.  5.1,2. 


— more  or  less — in  the  Roman  army. 
Such  an  one  was  stationed  at  Caper- 
naum. Tf  Dear.  Bengel  remarks  that 
he  was  dear  on  account  of  his  obedi- 
ence. He  may  have  had  but  one  ser- 
vant— dovXoc. 

3.  Heard.  He  had  not  yet  seen  Christ. 
1J  Sent.  Matthew  has  it  that  he  came 
to  Christ.  From  comparing  the  two 
accounts,  we  find  that  he  sent  first, 
and  came  afterwards.  See  De  Gas- 
parin  on  Plenary  Inspiration.  The 
narratives  of  Matthew  and  Luke  do 
not  contradict.  Each  omits  some  items 
and  mentions  others,  so  that  the  whole 
history  here  is  to  be  had  only  by  com- 
paring the  two.  Christ  enters  Caper- 
naum. Luke  7:  1.  The  Centurion 
sends  to  him  elders  to  beseech  him  for 
his  servant,  v.  2-3.  They  pronounce 
him  to  be  worthy,  &c.  v.  4-5,  Jesus 
goes  with  them.  v.  6.  When  Jesus 
draws  near  the  house,  he  sends  friends 
with  a  second  message,  (6:  8)  but  the 
Centurion  himself  sets  out  with  his 
errand,  omitting  the  sentence  that  was 
to  justify  his  absence,  (9)  and  adding 
another.  Matt.  8:  5-9.  Christ  ad- 
mires his  faith  (8:  10.  Luke  7:  9)  and 
adds  a  passage  about  the  calling  of 
the  Gentiles  and  the  rejection  of  the 


ing,  That  he  was  worthy  for  whom 
he  should  do  this : 

5  For  he  loveth  our  nation,  and 
he  hath  built  us  a  synagogue. 

6  Then  Jesus  went  with  them. 
And  when  he  was  now  not  far 
from  the  house,  the  centurion  sent 
friends  to  him,  saying  unto  him, 
Lord,  trouble  e  not  thyself ;  for  I 
am  not  worthy  that  thou  shouldest 
enter  under  my  roof : 

7  Wherefore  neither  thought  I 
myself  worthy  to  come  unto  thee  : 
but  say  f  in  a  word,  and  my  ser- 
vant shall  be  healed. 

8  For  I  also  am  a  man  set  under 
authority,  having  under  me  sol- 
diers j  and  I  say  unto  x  one,  Gro, 

e  ch.  8.49.    /  Ps.  107.20.    1  This  man. 

Jews.  Matt.  8:  11-13.  He  dismisses 
the  Centurion  in  peace.  13.  The  ser- 
vant is  healed  in  that  hour,  and  when 
the  friends  return,  they  find  him  heal- 
ed. Matt.  8:13.  Luke  7: 10.  ^  Sent 
elders.  These  were  rulers  of  the  syna- 
gogue. ^Beseeching  him.  The  lan- 
guage is — he  beseeching  him,  (not 
they.) 

4    Instantly.     Earnestly. 

5.  Is  worthy.  How  differently  he 
speaks  of  himself,  v.  6.  Let  ano- 
ther praise  thee.  \  Hath  built,  avroe 
is  here  expressed.  He  himself,  at  his 
own  expense!  The  Roman  Emperor 
Augustus  published  a  decree  in  favor 
of  Jewish  synagogues  as  schools  of 
learning  and  virtue. 

6.  Hearing  that  the  Lord  was  com- 
ing, he  sent  friends  with  this  second 
humble  message,  showing  his  belief  in 
his  faith  and  grace.  If  Worthy  that. 
In  order  that.  He  had  no  worthiness 
to  attract  Christ. 

7.  Wherefore.  He  was  a  Gentile, 
(Matt.  8 :  10 )  and  felt  himself  out  of 
the  fold  of  Israel — out  of  the  flock  of 
Christ — even  defiling  by  his  contact. 
We  must  have  some  sense  of  our  ina- 
bility, and  of  Christ's  ability  together, 
to  be  led  to  him. 


180 


LUKE. 


[Age  81. 


and  he  goeth ;  and  to  another, 
Come,  and  he  cometh;  and  to  my 
servant,  Do  this,  and  he  doeth  it. 

9  When  Jesus  heard  these  things, 
he  marvelled  at  him,  and  turned 
him  about,  and  said  unto  the  peo- 
ple that  followed  him,  I  say  unto 
you,  I  have  not  found  so  great 
faith,  no,  not  in  Israel. 

10  And  they  that  were  sent,  re- 
turning to  the  house,  found  the 
servant  whole  that  had  been  sick. 

^f  11  And  it  eame 


8.  I  know  what  it  is  to  obey  and  to 
be  obeyed,  and  diseases  are  thy  ser- 
vants, coming  and  going  as  thou  wilt. 
In  the  Roman  army  there  were  two 
grades  of  Centurions,  the  one  in  sub- 
jection to  the  ether.  This  one  was  of 
the  lower  grade, 

9.  No,  not  in  Israel.  This  and  the 
case  of  the  Syrophenician  woman, 
were  eminent  first-fruits  of  Gentile 
faith.  In  Matthew  there  is  added  a 
prediction  of  the  Jews  being  rejected, 
and  the  Gentiles  received  into  favor. 

§43.    Raising  the  Widow's    Son. — 
Nain. 

Matt.        i        Mark.       I       Luke.       |      John. 

|  |t.  u-17.1 

Our  Lord,  in  this  miracle,  showed 
his  power  over  death  and  the  grave, 
and  his  ability  to  work  the  resurrec- 
tion of  our  bodies ;  so  that  this  mira- 
cle has  a  prophetic  force.  He  perform- 
ed three  miracles  in  this  department. 
He  raised  the  daughter  of  Jairus, 
when  she  had  just  died — the  widow's 
son  on  the  way  to  burial,  and  Lazarus, 
when  he  had  been  four  days  in  the 
grave. 

11.  Nain.  Crossing  the  plain  of  Jez- 
reel,  and  approaching  the  mountains 
among  which  Nazareth  lies,  we  saw, 
on  a  small  eminence,  the  remains  of 
tliis  city — about  three  miles  S.  by  W. 
of  Mount  Tabor,  and  about  fifteen 
miles,  or  within  a  day  ot  Capernaum. 

12.  Ancient  cities  were  very  com- 
monly surrounded  by  walls,  to  protect 
them   from   enemies,    and    hence  the 


to  pass  the  day  after  that  he  went 
into  a  city  called  Nain  ;  and  many 
of  his  disciples  went  with  him, 
and  much  people. 

12  Now  when  he  came  nigh  to 
the  gate  of  the  city,  behold,  there 
was  a  dead  man  carried  out,  the 
only  son  of  his  mother,  and  she 
was  a  widow ;  and  much  people  of 
the  city  was  with  her. 

13  And  when  the  Lord  saw  her, 
he  had  compassion  on  her,  and 
said  unto  her,  Weep  not. 


gates.  But  at  the  entrance  of  almost 
every  town  in  the  East  is  a  gate, 
although  there  be  no  wall,  and  as  peo- 
ple pass  in  and  out  this  way,  it  was 
formerly  the  place  of  public  assem- 
bling and  of  the  dispensing  of  justice. 
See  figure,  Mark  10:  25.  The  Jews, 
as  well  as  the  Greeks  and  Romans, 
were  accustomed  to  bury  their  dead 
outside  the  gates,  except  that  the  kings, 
of  David's  house  were  buried  within 
the  city  of  David.  2  Kings  21 :  18. 
The  practice  of  burying  in  church 
yards  was  introduced,  perhaps,  in 
honor  of  the  early  martyrs.  See  Jer. 
22:  19.  ^And  she.  Thus  a  double 
bereavement  was  here. 

13.  It  is  not  to  bring  the  dead  one 
back  to  a  vain  earthly  life,  that  he 
would  raise  this  youth,  but  to  console 
the  living.  Tf  Weep  not.  Far  enough 
is  his  comfort  from  the  poor  comfort 
of  men,  who  say  the  same  words,  but 
can  know  and  do  no  more.  This  word 
is  so  spoken  as  to  draw  to  him  the 
faith  which  induces  his  act  that  follows. 
This  word  he  speaks  for  all  the  trou- 
bles of  all  men,  and  to  this  poor  wi- 
dow he  makes  it  her  own.  To  how 
many  since  has  the  Spirit  made  it  a 
strong  consolation,  and  thereby  has 
given  them  to  taste  the  full  sense  of 
that  "tveep  not." 

14.  The  bier.  The  Jews  did  not  use 
a  coffin  for  their  dead.  This  belonged 
to  Babylon  and  Egypt.  On  the  Nile, 
landing  at  Old  Cairo,  we  saw  a  funeral 
procession.  The  coffin  was  like  a 
mummy  case,  with  a  tall  head-board 


Age  31.] 


CHAP.  VII. 


181 


14  And  he  came  and  touched 
the  *  bier  :  and  they  that  bare  him 
stood  still.  And  he  said,  Young 
man,  I  say  unto  thee,  a  Arise. 

15  And  he  that  was  deadb  sat 
up,  and  began  to  speak.  And  he 
delivered  him  to  his  mother. 

16  And  there  came  a  fear  on  all : 

lor,  coffin,  ach.  8.54.  Acts  9.40.  Eo.  4.17.  &2Ki.4. 
32-37.  13.21.  Jno.  11.44. 

covered  with  red  shawls  and  silk,  and 
all  under  a  canopy.  At  Alexandria 
we  saw  a  funeral  procession  headed  by 
four  young  men,  (priests)  two  in  white, 
two  in  common  blue  dress,  the  pairs 
chanting  responsively.  Four  persons 
carried  the  plain,  wooden  bier,  like 
that  upon  which  our  coffins  are  earned. 
The  corpse  was  in  a  coffin  having  a 
low  head  piece.  But  in  Constantinople 
we  saw  such  a  funeral  as  this  at  Nain. 
The  body  was  stretched  out  upon  a 
long  bier,  like  one  asleep  on  a  bed — 
covered  with  shawls  and  silk.  The 
head,  hands  and  feet  were  bare.  The 
bier  was  carried  by  four  persons.  T[  They 
that  bare.  Rather — the  bearers.  ^  Stood 
still.  His  touch  was  with  an  air  of 
authority  which  caused  the  bearers  to 
stand  still,  though  after  the  Jewish 
custom  they  were  going  with  quick  step. 
15.  If  the  young  man  was  also 
brought  to  spiritual  life,  as  we  may 
suppose,  then  the  mother's  joy  was 
made  true  and  abiding.  If  Sat  up.  No 
doubt  was  left  of  the  miracle,  and 
many  were  witnesses  in  this  most  pub- 
lic place,  v.  12.  In  the  three  cases 
in  which  he  raised  the  dead  we  have  a 
similar  call.  "Maid!"  "Young  Man!" 
and  at  last  speaking  out  with  the  name 
"Lazarus!"  that  the  dead  may  hear 
the  voice  of  the  Son  of  man  (John  5 : 
28)  who  calls  them  as  though  they 
were  living !  Then  we  have  the  word 
"  Rise  up"  (arise)  for  this  one  who 
was  laid  out — as  afterwards  for  the 
buried  Lazarus,  "Come  forth!"  He 
does  not  here  say,  "  come  again  to  life," 
"come  back  from  death" — but  only 
wake  up,  as  if  the  youth  were  sleeping. 
If  To  his  mother.  Luke  here  hints  at 
the  01  d  Testament  instances  in  1  Kings 


and  they  glorified  Gcd,  saying, 
That  a  great  prophet c  is  risen  up 
among  us  ;  and,  That d  God  hath 
visited  his  people. 

17  And  this  rumour  of  him  went 
forth  throughout  all  Judea,  and 
throughout  all  the  region  round 
about. 


cch.  24.19.       dch.1.6 


17:  23,  and  2  Kings  4:  36,  "Take thy 
son  hence."  The  same  Redeemer  who 
does  this,  will  once,  when  the  great 
word  "  Rise  up"  shall  call  all  the  dead, 
give  back  to  all  his  separated  ones, 
their  own  beloved  whom  he  has  raised 
for  personal  recognition  and  special 
communion.  As  surely  as  there  is  to 
be  a  Resurrection,  so  surely  is  there  to 
be  such  a  recognition  and  possession 
again  of  our  beloved  ones,  if  we  and 
they  are  Christ's — those  whom  he  has 
raised  from  spiritual  death,  and  who 
are  his  to  give  back  to  those  whom  he 
loves.  They  are  to  be  given  back  to 
us  in  heaven,  as  part  of  the  work  of 
Redemption  which  our  Saviour  does 
for  us.  The  nearest  relatives  will  there 
greet  each  other  as  such.  The  son 
will  know  his  mother  as  such,  and  be 
given  back  to  her,  and  she  to  him,  by 
their  adorable  Redeemer.  And  chris- 
tian faith  may  so  lay  hoid  of  the  sweet 
truth  as  conveyed  to  us  in  this  scene. 

16.  Fear.  They  were  naturally 
enough  awed  at  this  direct  exertion  of 
miraculous  power.  Nothing  could  go 
beyond  this  work  of  raising  the  dead. 
1[  Great  Prophet.  Only  the  greatest 
prophets  Elijah  and  Elisha  had  been 
known  to  raise  the  dead,  and  they  not 
by  a  word,  but  by  exertions  that  show 
the  invoking  of  a  power  not  belonging 
to  themselves.  U"  Visited.  They  thought 
of  the  Prophet  that  was  to  come. 

17.  This  rumour,  &c,  of  his  raising 
the  dead.  This  should  have  overcome 
the  unbelief  of  the  Jews. 

\  44.    John   the   Baptist  in  prison 

SENDS  DISCirLES  TO  JESUS. 

Matt.        I      Mark.       |        Luke.        I      John. 

11.2-19.|  1 7.  13-35. 1 

18.  Matthew  tells  us  that  John  "had 


16 


182 


LUKE. 


[Age  31. 


If  18  And  the  dis- 
ciples of  Jolin  shewed  him  of  all 
these  things. 

19  Anda  John  calling  unto  him 
two  of  his  disciples,  sent  them  to 
Jesus,  saying,  Art  thou  he  that 
should  come  ? b  or  look  we  for  an- 
other ? 

20  When  the  men  were  come 
unto  him,  they  said,  John  Baptist 
hath  sent  us  unto  thee,  saying, 
Art  thou  he  that  should  come  ?  or 
look  we  for  another  ? 

21  And  in  the  same  hour  he  cu- 
red many  of  their  infirmities  and 
plagues,  and  of  evil  spirits;  and 
unto  many  that  were  blind  he 
gave  sight. 

22  Then  Jesus,  answering,  said 
unto  them,  Gro  your  way,  and  tell c 
John  what  things  ye  have  seen  and 
heard;  howd  that  the  blind  see,  the 

a  Matt.  11.2.      b  Zech.  9.9.      c  Jno.  1.46.     d  Isa.  35.5,7. 


heard  in  the  prison  the  works  of  Christ." 
See  \  24  Harmony.  It  is  here  said, 
that  he  heard  through  his  disciples. 

19.  It  "was  natural  that  John  hearing 
such  a  report  of  the  dead  raised,  &c., 
should  send  from  his  prison  to  obtain 
a  formal  answer  from  Christ,  for  his 
disciples,  in  regard  to  his  Messiah- 
ship.  These  wonders  showed  that 
Christ  had  entered  on  his  public  work. 
It  was  also  common  to  make  such  for- 
mal inquiry.  So  a  delegation  had 
been  sent  to  John,  to  know  from  him 
whether  he  was  the  Christ.  And  now 
John  would  send  his  own  disciples 
that  they  might  be  directed  to  Jesus 
whom  John  heralded,  and  might  get 
from  him  the  evidence  for  themselves 
of  his  being  the  Christ  whom  John 
had  proclaimed.  It  is  not  anywhere 
said  that  John  had  any  doubts.  His 
business  was  to  point  to  Christ.  And 
as  his  disciples  came  to  him  in  his 
prison  with  the  report  of  his  wondrous 
works,  some  possibly  unbelieving  and 
questioning,    he    bade    them  go   and 


lame  walk,  the  lepers  are  cleansed, 
the  deaf  hear,  the  dead  are  raised, 
to  the  poor  e  the  gospel  is  preach- 
ed. 

23  And  blessed  is  he,  whosoever 
shall  not  be  offended  f  in  me. 

24  And  when  the  messengers  of 
John  were  departed,  he  began  to 
speak  unto  the  people  concerning 
John,  What  went  ye  out  into  the 
wilderness  for  to  see  ?  A  reed 
shaken  with  the  wind  ? 

25  But  what  went  ye  out  for  to 
see?  A  man  clothed  in  soft  rai- 
ment? Behold,  they  which  are 
gorgeously  apparelled,  and  live  de- 
licately, are  in  kings'  courts. s 

26  But  what  went  ye  out  for  to 
see?  A  prophet  ?  h  Yea,  I  say 
unto  you,  and  much  more  than  a 
prophet. 

27  This  is  he  of  whom  it  is  writ- 

ech.4.18.  Ja.  2.5.  /Isa.  8.14,15.  Matt.  11.6.  13.57. 
ch.  2.34.  Jiio.  6.66.  1  Co.  1.21-28.  g  2  Sa.  19.35.  Est. 
1.3,11.      7*  ch.  1.76. 


ask  Christ  for  themselves,  in  his  name, 
and  so  have  their  minds  at  rest. 

21.  Luke  here  relates  the  fact  of  our 
Lord  having  wrought  miracles  before 
them  which  explains  fully  the  fourth 
verse  of  Matthew's  narrative.  ^In- 
firmities. Luke  who  was  a  physician 
distinguishes  here  between  the  diseased 
and  the  possessed — infirmities,  plagues 
and  evil  spirits.  See  notes  on  Matt. 
*[  Gave  sight.  Literally — he  graciously 
granted,  to  see.  The  same  word  in  v. 
42  is  rendered  he  frankly  forgave. 

22.  Preached.  Literally — the  poor  are 
evangelized.  He  would  have  John  un- 
derstand by  this,  that  salvation  had 
come  to  the  people,  with  all  its  bene- 
fits, and  that  as  a  mark  of  the  Gospel 
dispensation,  the  poor  and  blind  and 
lame,  were  made  glad.  It  was  indeed 
glad  tidings  and  good  news  to  the  dis- 
tressed and  destitute.  From  the  days 
of  John  the  Baptist,  the  kingdom  suf- 
fereth  violence,  and  the  violent  take  it 
by  force.  Matt.  11 :  12. 

23-29.  See  notes  on  Matt. 


Age  31.] 


CHAP.  VII. 


183 


ten,8  Behold,  I  send  my  messen- 
ger before  thy  face,  which  shall 
prepare  thy  way  before  thee. 

28  For  I  say  unto  you,  Among 
those  that  are  born  of  women,  there 
is  not  a  greater  prophet  than  John 
the  Baptist :  but  he  that  is  least 
in  the  kingdom  of  God  is  greater 
than  he. 

29  And  all  the  people  that  heard 
him,  and  the  publicans,  justifiedb 
God,  being  baptized c  with  the 
baptism  of  John. 

30  But  the  Pharisees  and  law- 
yers1 rejected  the  counsel  of  God2 
against  themselves,  being  not  bap- 
tized of  him. 

31  And  the  Lord  said,  Where- 
untoe  then  shall  I  liken  the  men 

a  Mai.  3.1.  ch.  1.15-17.  b  Ps.  51.4.  Eo.  3.4.  c  Matt. 
3.5,6.  ch.  3.12.  1  or,  frustrated,  d  Aets  20.27.  2  or, 
within  themselves,    e  Matt.  11. 16, Ac. 


29,  30.  Observe  the  different  manner 
in  which  the  Evangelists  introduce  our 
Lord's  reproof,  v.  31.  Luke  declares, 
what  is  implied  in  Matthew,  that  a  class 
of  his  hearers  found  fault  both  with 
John  and  with  our  Lord.  See  notes  on 
Matt,  11:16.  This  is  not  to  be  regard- 
ed as  a  continuation  of  our  Lord's  dis- 
course, but  a  historical  record  of  Luke, 
introducing  the  rebuke  of  v.  31,  &c. 
^  Justified  God.  That  is — they  having 
heard  Christ,  pronounced  this  testimo- 
ny right,  having  been  baptized  with 
John's  baptism.  They  were  John's 
disciples.  The  fact  of  their  having 
submitted  to  his  baptism  before  his 
imprisonment,  led  to  their  testimony 
in  his  favor,  as  to  the  truth  of  our 
Lord  at  this  time.  ^[  But  the  Pharisees, 
— who  were  not  disciples  of  John,  and 
had  not  received  his  baptism,  rejected 
his  preaching,  which  was  repentance, 
and  also,  of  course,  rejected  this  testi- 
mony which  so  rebuked  and  condemn- 
ed themselves. 

32.  In  the  market  places  of  the  East, 
you  may  often  see  a  boy  playing  on  a 
teed  pipe,  and  other  children  dancing 
to  it.     We  often  saw,  also,  a  funeral 


of  this  generation  ?  and  to  what 
are  they  like? 

32  They  are  like  unto  children 
sitting  in  the  market-place,  and 
calling  one  to  another,  and  saying, 
We  have  piped  unto  you,  and  ye 
have  not  danced:  we  have  mourned 
to  you,  and  ye  have  not  wept. 

33  For  John  the  Baptist  came  ' 
neither  eating  bread  nor  drinking 
wine;  and  ye  say,  He  hath  a  devil. 

34  The  z  Son  of  man  is  'come 
eating  and  drinking  •  and  ye  say, 
Behold,  a  gluttonous  man,  and  a 
wine-bibber,  a  friend  of  publicans 
and  sinners ! 

35  But h  "Wisdom  is  justified  of 
all  her  children. 

If  36  And  i  one  of 

/Matt. 3.4.  Mar.  1.6.  ch.1.15.  <7Jno.2.2.  12.2.  v. 36. 
h  Pr.  8.32-36.  17.16.  i  Matt.  26.6,&c.  Mar.  14.3.&C. 
Jno.  11..2&C. 


train,  where  some  were  wailing  and 
others  responding  in  regular  measure. 
These  dissatisfied  people,  who  could  not 
be  suited,  were  always  complaining. 
Finding  fault  that  their  tastes  and  mo- 
tions could  not  be  responded  to.  Mat- 
thew here  inserts  the  reflections  of  Je- 
sus, and  woes  upon  Chorazin  and  Beth- 
saida,  concluding  with  the  Gospel  invi- 
tation, "Come  unto  me,"  &c. 

\  46.  While  at  meat  with  a  Phari- 
see, Jesus  is  anointed  by  a  woman 
who  had  been  a  sinner.  —  Caper- 
naum. 


I        Luke.       I 

7,  36-50. 


John. 


The  narrative  of  this  incident  here, 
agrees  well  with  the  connexion.  It  can- 
not be  the  same  as  is  related  in  Matt. 
26 :  7.  Most  of  the  particulars  are 
different.  The  g  45  given  by  Matthew 
seems  to  belong  before  this,  and  rather 
fixes  the  place  at  Capernaum,  This 
narrative  is  found  in  Luke  only, 

36,  One.  We  find,  from  v.  40,  that 
his  name  was  Simon — not  Simon  the 
Leper,  fl  Sat  down.  Literally — reclin- 
ed, as  was  the  custom  at  table- 


184 


LUKE. 


[Age  3L 


the  Pharisees  desired  him  that  he 
would  eat  with  him.  And  he  went 
into  the  Pharisee's  house,  and  sat 
down  to  meat. 

37  And,  behold,  a  woman  in  the 
city,  which  was  a  sinner,3-  when 
she  knew  that  Jesus  sat  at  meat  in 
the  Pharisee's  house,  brought  an 
alabaster-box  of  ointment, 


37.  A  sinner.  This  case  may  be  giv- 
en here,  in  reference  to  their  charge, 
v.  34.  She  was,  in  her  own  eyes,  also, 
a  great  sinner,  scarcely  daring  to  hope; 
and  so,  unlike  the  Pharisees.  There 
is  no  good  reason  to  suppose  that  this 
was  Mary  Magdalene,  though  her  name 
has  passed  into  a  bad  association  from 
this  view  of  the  text,  and  she  has, 
hence,  been  made  the  picture  of  peni- 
tence in  the  Romish  Church.  She  was 
of  Magdala,  as  her  name  imports.  Here, 
no  name  is  given,  that  whoever  reads  of 
her  may  think  the  case  their  own.  The 
terms  here  used  imply  that  this  was  a 
public  character — one  well  known  as  a 
sinner,  "a  woman  of  the  town."  It 
appears  she  was  known  to  Simon  as 
such.  v.  39.  ^[  When  she  knew.  She 
doubtless  inquired,  as  the  term  inti- 
mates. She  may  have  been  reached 
by  that  inviting  call  in  the  previous  \, 
(45).  Matt.  11 :  28.  "Come  unto  me," 
«c.  That  she  came  to  him,  is  only  told 
in  her  conduct.  In  the  East,  the  meals 
are  most  commonly  taken  in  an  open 
court,  or  a  room  enclosed  only  on  three 
sides,  admitting  free  access.  We  took 
a  meal  at  the  house  of  the  Consul  at 
Tyre.  It  was  in  such  an  open  area, 
and  several  natives  dropped  in  without 
the  least  ceremony  or  restraint,  to  see 
us.  *{An  alabaster  box.  See  Matt.  26  : 
7.  A  cruse  or  pot  commonly  used  for 
ointment,  with  a  long,  narrow  neck, 
and  sealed  at  the  top.  See  Fig.  in 
Matt.  p.  2G2,  ch.  26 :  6. 

38.  At  his  feet.  According  to  the  ori- 
ental custom,  as  he  reclined  on  the  left 
Bide,  his  feet  were  stretched  out  be- 
hind him  on  the  couch  or  divan,  at  the 
table.  The  Jews  were  accustomed  to 
embrace  the  feet  of  their  Rabbis  as  a 


38  And  stood  at  his  feet  behind 
him  weeping,  and  began  to  wash 
his  feet  with  tears,  and  did  wipe 
them  with  the  hairs  of  her  head, 
and  kissed  his  feet,  and  anointed 
them  with  the  ointment. 

39  Now  when  the  Pharisee  which 
had  bidden  him  saw  it,  he  spake 
within  himself,  saying,  This  man, 

mark  of  homage  or  affection.  (So  Ma- 
ry Magdalene,  Matt.  28:  9.)  f  With 
tears.  Literally,  the  tears,  that  is,  which 
she  shed  in  weeping.  Her  fullness  of 
feeling  flows  out,  not  from  the  mouth, 
but  from  the  eyes.  T[ Ointment.  Alford 
says  the  ointment  here  has  a  peculiar 
interest,  as  being  the  offering  by  a  pen- 
itent of  that  which  had  served  her  in 
her  unhallowed  work  of  sin !  (So  Stier 
and  Bishop  Hall.)  Her  tears  shower- 
ing upon  the  feet  of  the  Lord,  open  for 
her  the  most  suitable  way  to  come 
nearer  to  her  desire  of  anointing  him. 
For  there,  now,  she  must  xvipe  the  feet, 
and  having  once  touched  them  she  must 
kiss  them !  She  would  soon  have  for- 
gotten the  anointing:  but  finally  she 
comes  to  this — of  course  not  ventu- 
ring to  anoint  the  head:  and  thinks  at 
last,  to  pour  out  her  sin-sick  soul  in 
weeping  at  the  feet  of  the  Saviour  of 
sinners,  thinking  of  none  except  of 
herself  and  of  him,  who,  silently  and 
without  a  disturbing  look,  accepted  it 
all.  How  well  this  suits  her.  There- 
fore the  Lord  will  not  so  quickly  short- 
en the  happy  moments.  This  is,  in- 
deed, a  spectacle  of  joy  for  angels. 
But  the  Pharisee  sees  with  other  eyes. 
See  Stier, 

39.  The  Jews  believed  that  discern- 
ing of  spirits  was  one  of  the  marks  of 
a  true  prophet  and  eminently  of  the 
Messiah,  (from  Is.  9:  3,  4.)  See  1  Kings 
14 :  6.  2  Kings  1 :  3  and  5 :  26.  It  was 
by  this  means  that  Nathaniel  and  the 
woman  of  Samaria  were  led  to  believe 
in  Christ.  The  Evangelists  often  speak 
of  Christ  as  knowing  the  thoughts  of 
his  hearers.  The  Pharisee,  therefore, 
reasoned  in  himself  that  our  Lord  could 
not  discern  spirits,  and  was  not  a  true 


Age  31.] 


CHAP.   VII. 


185 


ifa  he  were  a  prophet,  woild  have 
known  who  and  what  manner  of 
woman  this  is  that  toucheth  him; 
for  she  is  a  sinner. b 

40  And  Jesus  answering,  said 
unto  him,  Simon,  I  have  some- 
what to  say  unto  thee.  And  he 
saith,  Master,  say  on. 

41  There  was  a  certain  creditor 
which  had  two  debtors;  the  one 
owed  five  hundred 1  pence,  and  the 
other  fifty: 

42  And  when  they  had  nothing* 
to  pay  he  frankly  forgave    them 

a  Jno.  9.24.  6  ch.  15.2.  1  See  Matt,  18.28.  c  Ps. 
49.7,8.  Ro.  5.6. 


prophet,  or  that  he  had  no  regard  for 
holiness.  The  presumption  was  that 
he  would  not  bear  her  touch,  if  he 
inew  her  sinful  character ;  for  to  the 
Pharisee  the  touch  of  an  unclean  per- 
son was  defilement. 

40.  Answering — to  what  had  not  been 
spoken,  but  only  thought  in  his  heart. 
He  thus  shows  Simon  that  he  could 
discern  the  thoughts,  and  could  read 
his  thoughts.  This,  perhaps,  leads 
him  to  say  "Master."  ^  To  sag  unto 
thee.  How  our  Lord  would  now  tender- 
ly bring  home  the  truth. 

41.  This  is  to  show  the  case  of  two 
persons  so  differently  chargeable  as  to 
the  amount  of  transgression.  Simon 
and  the  woman  were  both  debtors  and 
bankrupt.  Our  Lord  puts  the  case  in 
gentlest  terms  to  convict  Simon  of  be- 
ing without  forgiveness,  because  without 
love. 

42.  Nothing  to  pay.  To  him  who  is 
penniless,  a  debt  of  fifty  is  as  fatal  as 
a  debt  of  five  hundred.  There  is  total 
inability  to  pay.  So  are  we  all  before 
God.  Yet  here  the  helplessness  is  sup- 
posed to  be  felt  and  confessed.  ^Frank- 
ly forgave.  Freely,  graciously  cancelled 
the  debt.  That  is  the  only  kind  of  for- 
giveness that  would  answer  in  such 
case  of  utter  inability.  Col.  2: 13.  Un- 
less we  can  be  saved  without  merit,  we 
cannot  be  saved  at  all. 

43.  Rightly  judged.  And  he  had  con- 
demned himself  as  the  one  who  loved 

I 


both.  Tell  me,  therefore,  which 
of  them  will  love  him  most? 

43  Simon  answered  and  said,  I 
suppose  that  he  to  whom  he  for- 
gave most.  And  he  said  unto  him, 
Thou  hast  rightlyd  judged. 

44  And  he  turned  to  the  woman, 
and  said  unto  Simon,  Seest  thou 
this  woman  ?  I  entered  into  thine 
house,  thou  gavest  me  no  water 
for  my  feet ;  but  she  hath  washed 
my  feet  with  tears,  and  wiped  them 
yith  the  hairs  of  her  head. 

45  Thou  gavest  me  no  kiss  :  but 

d  Ps.  116.16-18.  1  Co.  15.9.   2  Co.  5.14.  1  Ti.  1.13-16. 

little  or  none.  How  tender  is  Christ's 
rebuke. 

44.  Seest  thou  this  woman  ?  How 
often  a  sight  of  some  true  hearted 
Christian  puts  the  proudest  scoffer  to 
the  blush  !  How  confidently  can  we 
appeal  to  this  power  of  religion  in  the 
life,  as  a  triumphant  answer  to  all  ob- 
jections and  sneers  of  infidelity.  Our 
blessed  Lord  points  the  self-sufficient 
Pharisee  to  this  weeping  woman,  and 
makes  her  humble,  unpretending,  but 
odoriferous  acts,  testify  for  her,  and 
for  her  religion.  He  sees  the  fruit  as 
an  evidence  of  the  tree,  and  a  proof, 
that  so  far  from  being  a  great  sinner, 
she  is  a  great  believer — while  the 
Pharisee  is  unforgiven.  ^  Water  for 
my  feet.  This  was  a  courtesy  to  guests 
at  the  East  (Gen.  18:  4.  Jud.  19  :  21) 
and  the  Pharisees  were  fond  of  wash- 
ing before  meals.  ][  No  kiss.  This  was 
the  salutation  of  friendship.  Gen.  22: 
4.  Exod.  18:  7.  It  is  yet  the  common 
mode  of  saluting  at  the  East.  <[  My 
head.  Anointing  the  head  with  oil  was 
common  as  a  mark  of  honor  to  guests 
at  festivals.  Ps.  23 :  5,  141 :  5.  If  he 
had  not  been  deficient  in  common  cour- 
tesy, he  had,  at  least,  taken  no  pains 
for  his  guest.  That  she  is  so  loving 
and  thou  so  cold-hearted  is  founded  in 
the  difference  of  heart. 

47.  The  object  was  now  to  show,  not 
that  any  are  forgiven  on  account  of  their 
love,  as  the   meritorious   ground,    for 

6* 


186 


LUKE. 


[Age  31. 


this  woman,  since  the  time  I  came 
in,  hath  not  ceased  to  kiss  my  feet. 

46  My a  head  with  oil  thou  didst 
not  anoint :  but  this  woman  hath 
anointed  my  feet  with  ointment. 

47  Wherefore  I  say  unto  thee, 
Her  sins,  which  are  many,  are  for- 
given; for  she  loved  much  :  but 
to  whom  little  is  forgiven,  the  same 
loveth  little. 


then  it  would  read  also,  "he  who  lov- 
eth little,  to  the  same  little  is  forgiven," 
or  little  is  forgiven,  for  he  loveth  little : 
nor  that  the  forgiven  do  actually  love 
in  proportion  to  the  sins  forgiven  them 
— for  all  have  not  had  the  same  deep 
sense  of  pardoned  sin — but  that  a  sense 
of  forgiveness  is  a  foundation-principle 
of  love :  so  that  here,  even  the  faint, 
first  hope  of  forgiveness  took  strong 
hold  of  the  heart,  and  engaged  the 
affections  of  this  woman.  How  much 
more  should  it  do  so,  after  she  should 
be  assured  of  the  pardon — after  she 
should  hear  his  very  words  to  her,  v. 
48.  The  claim  of  personal  merit,  as 
with  the  Phai'isee,  would  be  utterly 
opposed  to  this  feeling.  "Repentance 
unto  life  is  a  saving  grace,  whereby 
a  sinner  out  of  a  true  sense  of  his  sin, 
and  apprehension  of  the  mercy  of  God 
in  Christ,  doth  with  grief  and  hatred 
of  his  sin,  turn  from  it  unto  God,  with 
full  purpose  of,  and  endeavor  after, 
new  obedience."  Besides,  the  love  is 
also  a  proof  of  the  forgiveness,  which 
is  often  pronounced  in  secret,  before  it 
is  fully  assured  to  us.  The  new  life 
has  begun,  while  as  yet  the  emotions 
are  faint,  and  the  life  exercises  feeble. 
Thus  in  his  view  she  was  proving  her 
pardoned  state,  before  she  had  yet 
heard  the  very  words  of  pardon  from 
our  Lord  to  herself.  Her  sins,  which 
are  many,  are  (already)  forgiven — for 
she  (as  you  saw  by  her  actions)  loved 
much.  Therefore,  to  love  much  is  the 
best  confession.  Anoint  the  Saviour 
now,  anoint  his  feet — his  poor  mem- 
bers— that  thus  all  who  stand  by,  and 
understand,  may   see    how   much   he 


48  Arid  he  said  unto  her,  Thy 
sins  are  forgiven. 

49  And  they  that  sat  at  meat 
with  him  began  to  say  within  them- 
selves, Who  b  is  this  that  forgiveth 
sins  also  ? 

50  And  he  said  to  the  woman,  c 
Thy  faith  hath  saved  thee;  go  in 
peace. 

5  Matt.  9.2,3.  Mar.  2.7.  c  Ha.  2.4.  Matt.  9.22.  Mar.  5. 
34.  10.52.  ch.  8.48.  18.42.  Ep.  2.8. 

must  have  forgiven  thee.  And  others, 
who  do  not  understand  it,  and  turn 
against  you,  confess  not  to  them,  for 
the  only  auricular  confession  belongs  to 
Christ  alone — the  one  High  Priest.  He 
in  whose  view  the  sin  forgiven  him,  is 
little — who  has  had  slight  sense  of  his 
sin,  or  who  has  such  narrow,  restricted 
views  of  the  pardon  as  to  belittle  it — 
"  loveth  little.''''  And  the  faintness  of 
his  love  shows  this  defective  character 
of  the  other  exercises.  If,  therefore, 
the  feeling  of  merit  is  mixed  with  the 
idea  of  the  sinfulness  or  the  forgive- 
ness, the  love  must  be  cold  and  barren, 
indeed.  Let  such  be  shamed  by  this 
warm-hearted  penitent,  and  go  to  have 
their  many  sins  forgiven.  Yet  how 
tender  are  the  words  of  our  Lord, 
which  ought  to  have  won  Simon.  He 
says  not  "  to  whom  nothing  is  forgiven, 
the  same  loveth  none :"  but  this  was  the 
meaning  for  him. 

48.  Now  our  Lord  assures  the  peni- 
tent sinner  most  directly  and  solemnly 
of  her  forgiveness.  He  does  not  say 
"  Thy  many  sins,"  for  his  love  can 
make  the  few  or  many  clean.  Now 
also  he  shows  his  authority  to  forgive 
sin,  as  Matt.  9:  2-6.  He  gives  the 
regular  simple  blessing,  "Go  in  peace." 
— The  assurance  here  sensiby  sealed 
to  her  was  quite  beyond  the  first  for- 
giveness. 

49.  They  seem  to  have  seen  evidences 
of  his  prerogative  in  this  transaction 
beyond  all  that  was  in  the  words. 

50.  Thy  faith.  "By  grace  are  ye 
saved,  through  faith.'"  Her  faith  led 
her  to  Christ,  and  by  this  confidence 
she   laid   hold   of  him    for   salvation. 


Age  31.] 


CHAP.  VIII. 


187 


CHAPTER  VIII. 

^f  A  ND  it  came  to 
J\_  pass  after- 
ward, that  he  went  throughout 
every  city  and  village,  preaching 
and  shewing  the  glad  tidings  of 
the  kingdom  of  God:  and  the 
twelve  were  with  him : 
2  And a  certain    women    which 


a  Matt.  27.55. 


"Faith  in  Jesus  Christ  is  a  saving  grace, 
whereby  -we  receive  and  rest  upon  him 
alone  for  salvation,  as  he  is  offered  to  us 
in  the  Gospel."  Here  the  important 
secret  is  shown.  Her  love  was  not  the 
ground  of  her  forgiveness,  but  her 
faith  had  saved  her.  Christ  saw  the 
faith  as  the  inner  principle  of  which 
the  love  was  the  outward  expression. 
"  Thy  hand  of  faith  has  given  it  to 
thee  because  it  has  received  it  from 
me."  Her  faith  saved  her  only  as 
it  laid  hold  of  him  who  first  had  saved 
her  by  his  grace.  ^  Go  in  peace.  This 
points  her  to  a  life  of  new  obedience. 
She  might  almost  have  forgotten  to  go 
home.  He  sends  her  forth  to  life's 
duties.  She  should  not  always  remain 
there  at  his  feet.  As  though  she  had 
been  healed  as  well  as  forgiven,  he 
says,  Go  forth — not  only  in  peace,  but 
into  it,  as  the  end  of  the  course,  where 
thou  shalt  enter  into  peace.  Faith 
not  only  clears  thee  of  guilt  but  will 
destroy  thy  indwelling  sins  by  its  in- 
dwelling power.  Observe  the  four 
steps  in  Christ's  revealing  to  this  pen- 
itent believing  sinner.  1.  Silently  he 
accepted  her  coming.  Then  2.  The 
light  of  his  countenance  he  turned 
to  her.  Then  3.  He  spoke  to  her  es- 
pecially his  assuring  word.  And  4. 
He  sent  her  forth  in  the  peace  of  faith 
(Rom.  5:1)  again  into  the  world. 

CHAPTER  VIII. 
§47.  Jesus  with  the  Twelve  makes 
a  second  circuit  in  galilee. 

Matt.  Mark.       |        Luke.        I        John. 

I  I  8.  1-3.   I 

1.  Afterward.  See  "  Synopsis  of  the 
Harmony,"  in  notes  on  Matthew.  \Ev- 
<ry  city,  &c.    Observe  that  this  was  a 


had  been  healed  of  evil  spirits  and 
infirmities,  Mary  called  Magda- 
lene, out  b  of  whom  went  seven 
devils, 

3  And  Joanna  the  wife  of  Chu- 
za,  Herod' s-ste ward,  and  Susanna, 
and  many  others,  which  minister- 
ed unto  him  c  of  their  substance. 
Tf4  And  when  much 


Mar.  16.9.    ver.  i 


second  circuit  in  Galilee.  ^Preaching. 
Publishing.  ^Shewing.  Explaining. 
\The  glad  tidings — that  the  kingdom 
was  at  hand  according  to  prophecy, 
and  that  the  Messiah's  reign  had  come. 

2.  Certain  women.  These  are  the 
women  mentioned  inch.  23:  55,  "which 
came  with  him  from  Galilee."  ^Mag- 
dalene. That  is,  of  Magdala,  on  the 
sea  of  Galilee,  between  Tiberias  and 
Gennesaret.  We  found  there  a  small  de- 
graded remnant  of  a  village,  now  call- 
ed Majdil,  which  is  probably  the  same. 
See  Matt.  15:39.  ^Seven  devils.  There 
is  a  common  impression  through  the 
Romish  Church  that  this  was  the  wo- 
man who  was  a  sinner,  (ch.  7:  36-50,) 
and  so  her  name  has  been  associated 
with  loose  and  vile  habits.  It  is  plain 
that  she  was  not  the  same,  and  though 
she  was  doubtless  a  penitent,  she  was 
not  that  one  who  wiped  the  feet  of  her 
Lord  with  her  hair  in  Simon's  house: 
as  the  Romish  pictures  of  Mary  Mag- 
dalene suppose.  See  Mark  16:  9. 

3.  Joanna.  She  was  with  Mary  at 
the  sepulchre,  ch.  24:10.  ^Herod's 
steward.  That  is,  his  domestic  overseer, 
who  provided  for  the  household.  See 
Gen.  15:2.  In  royal  governments  this 
is  an  officer  of  State.  This  Herod  was 
Herod  Antipas  of  Galilee,  son  of  Her- 
od the  Great.  \  Ministered.  Served  him 
with  their  goods,  whatever  they  had, 
for  his  support.  Observe.  (1)  Christ's 
work  was  extensive — every  city.  His 
preaching  was  particular — "preaching 
and  showing"  the  gospel.  (2)  Signal 
mercies  should  make  us  cleave  to 
Christ.  Mary  Magdalene  is  distin- 
guished by  the  number  of  devils  cast 
out  of  her.  What  should  have  been 
his  gratitude  who  had  a  legion  cast 


188 


LUKE. 


[Age  31. 


people  were  gathered  together, 
and  were  come  to  him  out  of  every 
city,  he  spake  by  a  parable : 

5  A  a  sower  went  out  to  sow  his 
seed :  and  as  he  sowed,  some  fell 
by  the  way-side ;  and  it  was  trod- 
den b  down,  and  fowls  of  the  air 
devoured  it. 

6  And  some  fell  upon  a  rock  :c 
and  as  soon  as  it  was  sprung  up, 
it  withered  away,  because  it  lacked 
moisture. 

7  And  some  fell  among  thorns  :d 
and  the  thorns  sprang  up  with  it, 
and  choked  it. 

8  And  other  fell  on  good  ground, 
and  sprang  up,  and  bare  fruit  an 
hundred-fold. e  And  when  he  had 
said  these  things,  he  cried,  He 
that  hath  ears  to  hear,  let  him 
hear.f 

9  And  his  disciples  asked  him, 
saying,  What  might  this  parable 
be? 

10  And  he  said,  Unto  you  it  is 
given  to  know  the  mysteries  of  the 
kingdom  of  G-od  :  but  to  others  in 

aMatt.  13.3,&c.  Mar.  4.3, &c.  5  Ps.  119.118.  Matt.  5. 
13.  cJer.  5.3.  d  Jer.  4.3.  e  Ge.  26.12.  /Pr.  20.12. 
Jer.  13.15.  25.4. 


out?  ch.  8:30.  (4)  Christian  women 
may  minister  to  Christ  in  most  import- 
ant service.  (5)  It  is  here  mentioned 
that  this  follower  of  Christ,  (Joanna) 
was  a  person  of  high  rank.  Calvin 
says  it  may  also  be  intimated  that  her 
husband,  like  Herod,  was  of  opposite 
feeling  at  first. 

From  \  47  we  pass  to  \  54  in  the  Har- 
mony— since  part  of  chapters  11,  12 
and  13,  belong  first  in  order  of  time. 
$54.    Tiie  Parable  of  the    Sower. 

Near  Capernaum. 

Matt.         I        Mark.        l        Luke.        I      John. 

13.  1-23.  |  4.  1-25.  I  8.  4-18.  | 

4.  Much  people.  See  $52.  ch.  12:  1. 
From  the  other  Evangelists,  we  learn 
that  this  was  spoken  at  the  sea-side. 


parables;  that  seeing  s  they  might 
not  see,  and  hearing  they  might 
not  understand. 

11  Now b  the  parable  is  this  : 
The  l  seed  is  the  word  of  G-od. 

12  Those  by  the  way-side  are 
they  that  hear  ;  then  cometh  the 
devil  and  taketh  away  k  the  word 
out  of  their  hearts,  lest  they 
should  believe  and  be  saved. 

13  They  on  the  rock  are  they, 
which,  when  they  hear,  receive  1 
the  word  with  joy;  and  these  have 
no  root,  m  which  for  a  while  be- 
lieve, and  in  time  of  temptation 
fall  away. 

14  And  that  which  fell  among 
thorns  are  they,  which,  when  they 
have  heard,  go  forth,  and  are 
choked  with  n  cares  and  riches  and 
pleasures  of  this  life,  and  bring  no 
fruit  °  to  perfection. 

15  But  that  on  the  good  ground 
are  they,  which,  in  an  honest  and 
good  heart,  P  having  heard  the 
word,  keep  it,  and  bring  forth  fruit 
with  i  patience. 

fflsa.  6.9.  n  Matt.  13.18.  Matt.  13.18.  Mar.  4.14.&C. 
ilPe.1.23.  tPr.  4.5.  Isa.  65.11.  Ja.  1.23,24..  ZPs.106. 
12,13.  Isa.  58.2.  Ga.  3.1,4.  4.15.  mPr.  12.3,  Hos.  6.4. 
?ilTi.  6.9,10.  2Ti.  4.10.  Uuo.  2.15-17.  o  Jno.  15.6. 
p  Jer.  32.39.    q  He.  10.36.  Ja.  1.4. 

5.  Trodden  down.  This  is  named  in 
Luke  alone,  though  it  is  natural,  and 
belongs,  doubtless,  to  the  discourse. 

6.  On  the  rock.  On  the  rocky  soil. 

10.  Might  not  see.  Mark  has  the  ex- 
planatory form.  "That  seeing  they 
may  see  and  not  perceive."  ch.  4: 12. 

14.  The  cares  and  pleasures  of  the 
world,  though  so  opposite  in  their  na- 
ture, agree  in  their  effect,  as  choking 
or  crushing  the  good  seed.  ^Are  choked. 
Mark  explains — "  choke  the  word." 

15.  The  good  ground.  This  good  soil 
is  prepared  for  the  seed  only  by  God's 
power  and  grace.  This  makes  "the 
good  and  honest  heart,"  in  which  alone 
the  seed  finds  nurture.  ^Patience. 
With  consistent  persevering  continu- 


Age  31.] 


CHAP.  VIII. 


189 


16  No*  man,*  when  he  hath 
lighted  a  candle,  covereth  it  with 
a  vessel,  or  putteth  it  under  a  bed; 
but  setteth  it  on  a  candlestick, 
that  they  which  enter  in  may  see 
the  light. 

17  For b  nothing  is  secret  that 
shall  not  be  made  manifest ;  nei- 
ther any  thing  hid  that  shall  not 
be  known  and  come  abroad. 

18  Takec  heed  therefore  how  ye 
hear  :  for  d  whosoever  hath,  to  him 
shall  be  given;  and  whosoever 
hath  not,  from  him  shall  be  taken 
even  that  which  he  seemeth  x  to 
have. 

f  19  Then  e  came  to 
him  his  mother  and  his  brethren, 

a  Matt.  5.15.  Mar.  4.21.  ch.  11.33.  6  Ec.  12.14.  Matt. 
J.26.  ch.  12.2.  1  Co.  4.5.  c  Ja.  1.21-26.  d  Matt.  13.12. 
•5.29.  ch.  19.26.  1  or,  thinketh  that  he  hath,  e  Matt. 
.^.46,&c.  Mar.  3.32,&c. 

ance  through  the  course  of  a  life  spent 
in  duties,  and  amidst  discouragements 
and  trials.  Matt.  24:  13. 

16.  When  he  hath  lighted.  When  a 
man  has  received  the  truth  into  a  good 
and  honest  heart,  it  will  show  itself, 
since  its  nature  is  to  spread,  just  as 
the  nature  of  light  is  to  shine.  A  man 
ordinarily  gets  not  credit  for  any  more 
piety  than  he  possesses.  No  one  be- 
lieves that  he  has  it  somewhere  hid 
away.  He  cannot  keep  it  concealed, 
as  he  can  keep  money  in  a  chest.  It 
must  come  abroad.  This  is  its  very  na- 
ture. Therefore,  the  kind  of  recep- 
tion which  the  truth  has  had  with  any 
man,  will  surely  appear.  See  also 
notes  on  Mark  and  Matthew. 

18.  Seemeth  to  have.  This  explains 
Mark's  language,  "which  he  hath." 
For  really  he  hath  not,  to  purpose,  and 
such  an  one  who  does  not  use  his  meas- 
ure of  truth,  will  so  work  against  its 
proper  nature  that  it  will  run  into  er- 
ror. The  salt  will  lose  its  savor,  though 
yet  it  may  seem  to  be  salt.  The  other 
Evangelists  here  introduce  the  parable 
of  the  tares,  and  other  parables  o?  the 
kingdom. 


and  could  not  some  at  him  for  the 
press. 

20  And  it  was  told  him  by  cer- 
tain, which  said,  Thy  mother  and 
thy  brethren  stand  without,  desi- 
ring to  see  thee. 

21  And  he  answered  and  said 
unto  them,  My  mother  and  my 
brethren  are  these  which  hear  the 
word  of  Grod,  and  do  it. 

^22  Now f  it  came  to 
pass  on  a  certain  day,  that  he 
went  into  a  ship  with  his  disciples : 
and  he  said  unto  them,  Let  us  go 
over  unto  the  other  side  of  the 
lake.  And  they  launched  forth. 
23  But  as  they  sailed,  he  fell 
asleep:  and  there   came  down  a 

/Matt.  8.23,&c.    Mar.  4.35,&c. 


50.  The  true  disciples  of  Christ 

HIS     NEAREST     RELATIONS. Galilee. 


Matt. 

12.  46-50. 


Mark.  Luke.        I     John. 

31-35. 1 8.  19-21. 1 


19.  For  the  press.  The  other  Evan- 
gelists speak  of  the  multitude.  Luke 
alone  expressly  states  that  his  relatives 
could  not  get  at  him  on  account  of  the 
crowd. 

21.  These  which  hear,  &c.  How  ten- 
derly he  here  brings  himself  into  fond- 
est relationship  with  those  whom  he 
addresses.  No  earthly  claims  could 
have  precedence  to  these.  No  tiea 
could  be  nearer  or  dearer  than  the  ties 
which  bound  him  to  every  true  disci- 
ple, whether  prince  or  beggar.  Many 
thought  it  so  enviable  to  be  his  rela- 
tive in  the  flesh.  And  just  before,  as 
he  spake,  a  woman  of  the  company 
cried  out,  "Blessed  is  the  mother  of 
such  a  son."  See  §49.  ch.  11:  27.  And 
he  foresaw  that  a  corrupt  and  super- 
stitious Church  would  at  length  wor- 
ship his  mother  more  than  himself,  as 
the  Papal  church  now  does.  Hence 
he  takes  every  opportunity  to  rebuke 
such  a  feeling,  and  to  show  the  sad 
mistake.      True  christians,   whoevef 


190 


LUKE. 


[Age  31. 


storm  of  wind  on  the  lake :  and 
they  were  filled  with  water,  and 
were  in  jeopardy. 

24  And  they  came  to  him,  and  a 
awoke  him,  saying,  Master,  mas- 
ter, we  perish !  Then  he  arose, 
and  rebuked  the  wind  and  the 
raging  of  the  water :  and  they 
ceased,  and  there  was  a  calm. 

25  And  he  said  unto  them, 
Where  is  your  faith  ?  And  they, 
being  afraid,  wondered,  saying  one 
to  another,  What  manner  of  man 
is  this  ?  for  he  commandeth  even 
the  winds  and  water,  and  they 
obey  him. 

If  26  And  »>  they 
arrived  at  the  country  of  the  G-ad- 
arenes,  which  is  over  against 
Galilee. 

27  And  when  he  went  forth  to 
land,  there  met  him  out  of  the  city 
a  certain  man,  which  had  devils 
long  time,  and  ware  no  clothes, 
neither  abode  in  any  house,  but  in 
the  tombs. 

28  When  he  saw  Jesus,  he  cried 

a Ps.  44.23.  Isa.  51.9,10.    6  Matt.  8.28,&o.  Mar.  5.1,&c. 


they  are,  are  Christ's  family,  and  near- 
er to  him  than  any  earthly  kin.     Eph. 
3:15. 
$56.    Jesus    directs   to    cross  the 

Lake.     The  Tempest  stilled,  &c. 

— Lake  of  Galilee. 


Matt. 

8.  18-27. 


Mark. 

4.  35-41, 


Luke. 

8.  22-25. 

9.  57-62. 


The  case  of  the  three  "who,  as  he 
was  about  to  embark,  applied  to  him 
on  certain  conditions,  to  follow  him,  is 
given  by  Luke  in  ch.  9 :  57-62,  though 
it  belongs  to  this  part  of  the  narrative, 
in  the  order  of  time. 

23.  Came  down.  The  word  is  ex- 
pressive, as  though  the  storm  came 
rushing  down  from  the  clouds  or  the 
surrounding  hills.  ^[  Were  filled.  Ra- 
ther—were filling. 


out,  and  fell  down  before  him, 
and  with  a  loud  voice,  said,  What 
have  I  to  do  with  thee,  Jesus, 
thou  Son  of  G-od  most  high?  I 
beseech  thee,  torment  c  me  not. 

29  (For  he  had  commanded  the 
unclean  spirit  to  come  out  of  the 
man.  For  oftentimes  it  had 
caught  him :  and  he  was  kept 
bound  with  chains  and  in  fetters; 
and  he  brake  the  bands,  and  was 
driven  of  the  devil  into  the  wil- 
derness.) 

30  And  Jesus  asked  him,  saying, 
What  is  thy  name  ?  And  he  said 
Legion :  because  many  devils 
were  entered  into  him. 

31  And  they  besought  him  that 
he  would  not  command  them  to  go 
out  into  the  deep.  d 

32  And  there  was  there  an  herd 
of  many  swine  feeding  on  the 
mountain  :  and  they  besought 
him  that  he  would  suffer  them  to 
enter  into  them  :  and  he  suffered 
them. 

33  Then  went  the  devils  out  of 

c  Isa.  27.1.  Ja.  2.19.  Ee.  20.10.    d  Re.  20.3. 

25.  In  Matthew  this  rebuke  occurs 
first  in  the  narrative,  before  the  still- 
ing of  the  storm.  But  Christ  often 
first  quiets  the  tempest  for  us,  and 
then  expostulates  with  us  for  our  want 
of  faith  :  and  then  indeed  the  reproof 
comes  home  with  power.  How  it 
shames  us  when  he  then  asks,  "Where 
is  your  faith?"  Then,  we  rather  ask, 
Where  is  our  unbelief  ? 
§  57,  The  two  Demoniacs  of  Gadara. 

— S.  E.  Coast  of  Lake  of  Galilee. 

Matt.  |      Mark.     |      Luke.      I     Joh«. 

8.28-34.  9.  l.|5. 1-21.|8.  26-40| 

27.   Out  of  the  city.  Not  that  he  came 

from  the  city,  for  he  came  out  of  the 

tombs.     But  he  was  a  man  of  the  city. 

^  The  tombs.     See  notes  on  Mark  5  :  2, 

and  figure,  Mark  16 :  5. 
29.  Kept  bound.  The  imperfect  tense 


Age  31.] 


CHAP.  VIIL 


191 


the  man,  and  entered  into  the 
swine  :  and  the  herd  ran  violently 
down  a  steep  place  into  the  lake, 
and  were  choked. 

34  When  they  that  fed  them  saw 
what  was  done,  they  fled,  a  and 
went  and  told  it  in  the  city  and 
in  the  country. 

35  Then  they  went  out  to  see 
what  was  done ;  and  came  to  Je- 
sus, and  found  the  man,  out  of 
whom  the  devils  were  departed, 
sitting  at  the  feet  of  Jesus,  cloth- 
ed, and  in  his  right  b  mind :  and 
they  were  afraid. 

36  They  also  which  saw  it  told 
them  by  what  means  he  that  was 
possessed  of  the  devils  was  healed. 

37  Then  the  whole  multitude  of 
the  country  of  the  Gradarenes 
round  about,  besought  him  « to  de- 
part from  them,  for  they  were 
taken  with  great  fear.  And  he 
went  up  into  the  ship,  and  re- 
turned back  again. 

o  Acts  19.16,17.     6  Ps.  51.10.    c  Acts  16.39. 


rather  means,  "  It  was  attempted  to 
bind  him."  f  Was  driven,  &c.  The 
language  strikingly  agrees  with  that  in 
reference  to  our  Lord,  (Matt.  4:1) 
excepting  this  great  difference,  that 
our  Lord  was  led  by  the  Spirit  into  the 
wilderness,  to  be  tempted  of  the  devil, 
while  this  poor  wretch  was  driven  by 
the  devil  into  the  wilderness. 

30.  Legion.  In  the  Roman  army  a 
legion  included  from  three  to  five  thou- 
sand ;  but  the  term  is  taken  to  denote 
a  great  number. 

41.  Into  the  deep.  ajSvaaog — the 
abyss.  This  would  mean  the  same  as 
"  Torment  me  not."  v.  28.  The  term 
is  generally  used  in  the  Scriptures  for 
the  abode  of  lost  spirits,  as  in  Rev. 
20:  1-3— "bottomless  pit." 

33.  There  was  there.  Matthew  has  it 
— "a  good  way  off."  But  Mark, 
u  There  was  there  nigh  unto  the  moun- 


38  Now  the  man  out  of  whom 
the  devils  were  departed,  besought 
him  that  he  might  be  with  d  him  : 
but  Jesus  sent  him  away,  saying  : 

39  Return  to  thine  own  house,  e 
and  shew  how  great  things  f  God 
hath  done  unto  thee.  And  he 
went  his  way,  and  published 
throughout  the  whole  city  how 
great  things  Jesus  had  done  unto 
him. 

40  And  it  came  to  pass,  that, 
when  Jesus  was  returned,  the  peo- 
ple gladly  received  him :  for  they 
were  all  waiting  for  him. 

f  41  And,  behold, 
there  s  came  a  man  named  Jairus, 
and  he  was  a  ruler  of  the  syna- 
gogue )  and  he  fell  down  at  Jesus' 
feet,  and  besought  him  that  he 
would  come  into  his  house  : 

42  For  he  had  one  only  daugh- 
ter, about  twelve  years  of  age,  and 
she  lay  a  dying.  But  as  he  went, 
the  people  thronged  him. 

dDe.  10.20,21.  Ps.  116.12.16.  e  1  Ti.  5.8.  /Ps.  126. 
2,3.    g  Matt.  9.18,&c.    Mar.  5.22,&c. 


tains,"  showing  that  they  were  in  that 
vicinity,  where  they  could  be  seen  in 
the  distance. 

39.  He  was  bidden  to  go  home  and 
tell  his  friends.  But  he  could  not 
contain  his  report.  He  published  it 
throughout  the  whole  city,  and  Mark 
says,  also  in  Decapolis — the  whole  re- 
gion of  the  ten  cities.  Who  that  has 
met  such  a  change,  from  being  pos- 
sessed with  a  fierce  legion  of  devils,  to 
have  the  indwelling  of  the  Holy  Ghost, 
could  be  silent.  Our  Lord  did  not  for- 
bid him  to  publish  it — contrary  to  his 
custom.  He  allowed  it,  and  wished 
him  rather  to  tell  among  his  friends 
how  great  things  God  had  done  for 
him,  than  that  he  should  accompany 
him  on  his  journeys.  See  notes  on 
Matthew  and  Mark. 

40.  See  Acts  24:  3.  15:  4.  This  is 
the  proper  waiting  upon  God  in  his  or- 


192 


LUKE. 


[Age  31. 


43  And  a  woman  having  an  issue 
of  blood  twelve  years,  which  had 
spent  a  all  her  living  upon  physi- 
cians, b  neither  could  be  healed  of 
any, 

44  Came  behind  him,  and  touch- 
ed the  border  of  his  garment : 
and  c  immediately  her  issue  of 
blood  stanched. 

45  And  Jesus  said,  Who  touch- 
ed me  ?  When  all  denied,  Peter, 
and  they  that  were  with  him,  said, 
Master,  the  multitude  throng  thee 
and  press  thee,  and  sayest  thou, 
Who  touched  me  ? 

46  And  Jesus  said,  Somebody 
hath  touched  me  :  for  I  perceive 
that  virtue  d  is  gone  out  of  me. 

47  And  when  the  woman  saw 
that  she  was  not  hid,  e  she  came 
trembling,  •  f  and  falling;  down  be- 
fore  him,  she  declared  unto  him, 
before  all  the  people,  for  what 
cause  she  had  touched  him,  and 
how  she  was  healed  immediately. 

48  And  he  said  unto  her,  Daugh- 
ter, be  of  good  comfort ;  thy  faith 
hath  made  thee  whole :  go  in 
peace. 

a  2  Ch.  16.12.  Isa.  55.2.  5  Job  13.4.  c  Matt.  8.3.  20. 
84.  ch.  13.13.  d  ch.  H.19.  1  Pe.  2.9.  e  Ps.  38.9.  Hos.  5. 
3.    /Isa.  66.2.  Hos.  13.1.  Acts  16.29. 

dinances.      They  who  have  been  with 

Jesus  will  so  receive  him,  and  wait  till 

he  come. 

\  59.  The  Raising  of  Jairus'  Daugh- 
ter. The  Woman  with  an  Issue 
of  Blood. — Capernaum. 

Matt.        I       Mark.       I       Luke.       |      John. 

9. 18-20. 15.22-43.  |8.41-56. 1 
See  full  explanation  in  notes  on 
Matthew  and  Mark. 
44.  Game  behind.  This  was  not  only  be- 
cause of  the  crowd,  but  because  she 
was  unclean,  and  according  to  the 
Jewish  law,  had  no  right  to  touch  any 
one.  For  the  touch  of  an  unclean 
person  would  make  another  ceremoni- 
ally unclean.     But  this  was  not  so 


49  While  s  he  }ret  spake,  there 
cometh  one  from  the  ruler  h  of  the 
synagogue's  house,  saying  to  him, 
Thy  daughter  is  dead  ',  trouble  not 
the  Master. 

50  But  when  Jesus  heard  it,  he 
answered  him,  saying,  Fear  not ;  : 
believe  only,  and  she  shall  be 
made  whole. 

51  And  when  he  came  into  the 
house,  he  suffered  no  man  to  go 
in,  save  Peter,  and  James,  and 
John,  and  the  father  and  the  mo- 
ther of  the  maiden. 

52  And  all  wept,  and  bewailed 
her  :  but  he  said,  Weep  not :  she 
is  not  dead,  but  sleepeth.  k 

53  And  they  laughed  him  to  * 
scorn,  knowing  that  she  was  dead. 

54  And  he  put  them  all  out,  and 
took  her  by  the  hand,  and  called, 
saying,  Maid,  m  arise. 

55  And  her  spirit  came  again, 
and  she  arose  straightway  :  and  he 
commanded  to  give  her  meat. 

56  And  her  parents  were  aston- 
ished ;  but  he  charged  0  them  that 
they  should  tell  no  man  what  was 
done. 

g  Matt.  9.23,&c.  Mar.  5.35,&c.  h  ver.  42,43.  i  Jno. 
11.25.  Ro.  4.17.  k  Jno.  11.11,13.  I  Ps.  22.7.  ch.  16.14. 
to  ch.  7.14.  Jno.  11.43.    n  Matt.  3.4.  9.30.  Mar.  5.43. 


with  our  Lord.  On  the  contrary,  this 
touch  of  him,  even  of  his  garment, 
even  of  the  fringe  of  his  garment, 
was  the  means  of  her  healing.  |[  The 
border.  This  border  or  fringe  of  the 
garment  was  the  most  sacred  part, 
and  this  may  have  led  her  to  touch  it. 
It  was  also  the  most  within  her  reach. 
Mark  5 :  28  gives  her  motive.  She 
had  wrong  views,  perhaps,  as  regards 
the  virtue  of  touching  the  garment, 
yet  it  was  a  working  of  her  strong 
faith,  and  this  our  Lord  saw.  Many 
superstitiously  handle  the  externals  of 
religion,  as  though  they  had  virtue 
in  themselves.  She  plainly  thought 
them  of  no  virtue  apart  from  him-— 


Age  32.] 


CHAP.  IX. 


193 


CHAPTER  IX. 

IfmHEN*  he  called 
JL   his  twelve  dis- 
ciples  together,  and   gave   theni 
power  and  authority  over  all  dev- 
ils, and  to  cure  diseases. 

2  And  he  sent  them  to  preach 
the  kingdom  of  G-od,  and  to  heal 
the  sick. 

3  And  he  said  unto  them,  Take 
b  nothing  for  your  journey,  neither 
staves,  nor  scrip,  neither  bread, 
neither  money;  neither  have  two 
coats  apiece. 

4  And  whatsoever  house  ye  enter 
into,  there  abide,  and  thence  de- 
part. 

5  And  whosoever  will  not  re- 
ceive you,  when  you  go  out  of  that 
city  shake6  off  the  very  du  \  from 

a  Matt.  10.1, &c.  Mar.  3.13,&c.  6.7,&c.  6  ch.  10.4.&C. 
12.22.     c  Ne.  5.13.  Acts  13.51.  18.6. 


therefore  lie   searched   her   out,    and 
brought  her  faith  and  cure  to  light. 

45.  Many  throng  around  Christ  in 
his  church  and  in  the  ordinances.  He 
knows  the  few  who  really  touch  him 
by  faith  and  get  his  healing  grace. 

48.  Made  thee  whole.  Not  the  faith,  as  an 
act  or  exercise,  any  more  than  the 
touch  of  the  garment:  but  only  as 
connecting  her  with  Christ.  One  can- 
not be  a  new  creature,  and  not  know 
any  thing  about  it.    Mark  5  :  29. 

CHAPTER  IX. 
£62.  a  third  circuit  in  galilee.  the 

Twelve  instructed  and  sent  forth. 

Galilee. 

Matt.  Mark.  Luke.      I     John. 

9.  35-38.      6.  6-13.      9.  1-6.  | 
10.1,5-42. 

See  notes  on  Matthew  and  Mark. 

1.  "Power  and  authority  over  all 
devils,"  shows  their  high  commission 
in  conflict  with  the  kingdom  of  dark- 
ness, in  all  its  forms  and  powers.  ^And 
to  cure.  That  is,  power  and  authority 
to  cure  disease. 
2.  This  is  their  commission — to  preach 
the  kingdom  of  Christ,  and  to  do  good 


your  feet,  for  a  testimony  against 
them. 
6  And  they  departed,  and  went 
through  the  towns,  preaching  the 
gospel,  and  healing  everywhere. 

T  7  Nowd  Herod,  the 
tetrarch  heard  of  all  that  was  done 
by  him:  and  he  was  perplexed, 
because  that  it  was  said  of  some 
that  John  was  risen  from  the  dead; 

8  And  of  some,  That  Elias  had 
appeared;  and  of  others,  That  one 
of  the  old  prophets  was  risen  again. 

9  And  Herod  said,  John  have  I 
beheaded:  but  who  is  this,  of  whom 
I  hear  such  things  ?  And  e  he  de- 
sired to  see  him. 

TflO  And  the  apos- 
tles, when  they  were  returned,  told 
him  all  that  they  had  done.    And 

d  Matt.  14.1,&c.  Mar.6.H,&c.    e  ch.  23.8. 

to  the  distressed  who  were  suffering 
under  the  ills  of  the  fall. 

6.  This  shows  the  extent  and  suffi- 
ciency of  their  work.  They  went  into 
the  towns  healing  everywhere,  as  they 
went.  See  Matt.  10 :  5,  but  not  going 
among  the  Samaritans. 

\  63.  Herod  holds  Jesus  to  be  John 
the  Baptist,  whom  he  had  just  be- 
fore beheaded. — Galilee1?    Perea. 

Matt.  I  Mark.  i  Luke.  I  John. 

14.1,2, 6-12|6.14-16,21-29|9. 7-9  | 

Seev.  6.  ^  Said  of  some.  Matthew  and 
Mark  give  this  as  the  suspicion  of  Her- 
od. And  we  can  see  how  naturally 
such  a  hint  from  others  would  stir  up 
darkest  fears  in  his  own  guilty  mind. 
"  The  wicked  flee  when  no  man  pursu- 
eth."  He  had  imprisoned  John  on  ac- 
count of  his  faithful  preaching  against 
his  crimes.  He  pretended,  says  Jo- 
sephus,  that  the  assembling  of  such 
multitudes  to  hear  John  preach,  was 
dangerous  to  his  government.  This  is 
still  the  plea  of  tyrants  for  imprison- 
ing the  people  of  God. 

8.  The  old  prophets.  Elijah  was  the 
last  of  this  class. 


194: 


LUKE. 


[Age  32. 


he  took  theni,  and  went  aside  pri- 
vately into  a  desert  place,  belong- 
ing to  the  city  called  Bethsaida. 

11  And  the  poople,  when  they 
knew*  it,  followed  him:  and  he 
received  b  them,  and  spake  unto 
them  of  the  kingdom0  of  God,  and 
healed  them  that  had  needd  of 
healing. 

12  And  e  when  the  day  began  to 
wear  away,  then  came  the  twelve, 
and  said  unto  him,  Send  the  mul- 
titude away,  that  they  may  go  into 
the  towns  and  country  round  about, 
and  lodge,  and  get  victuals;  for  we 
are  here  in  a  desert f  place. 

13  But  he  said  unto  them,  Grive 
ye  them  to  eat.  And  they  said,  We 
have  no  more  but  five  loaves  and 
two  fishes;  except  we  should  go 
and  buy  meat  for  all  this  people. 

a  Eo.  10.14,17.  b  Jno.  6.37.  c  Acts  28.34.  d  ch.  1.53. 
5.31.  He.  4.16.  e  Matt.  14.15,&o.  Mar.  6.35.&C.  Jno.  6. 
5,&c.    /Ps.  78.19,20.  Eze.  34.25.  Hos.  13.5. 


\  64.  The  Twelve  return.  Jesus  re- 
tires with  THEM  ACROSS  THE  LAKE. 
Five  thousand  are  fed. — Caperna- 
um and  N.  E.  Coast? 

Matt.  I       Mark.        I       Luke.        I       John. 

14. 13-21. 1 6.  30-44. 1 9. 10-17. 1 6.  1-14. 
10.  Bethsaida.  This  would  seem  to 
be  the  Bethsaida  at  the  N.  E.  corner 
of  the  Lake,  as  he  is  said  to  have  cross- 
ed the  Lake  from  Capernaum,  which 
was  on  the  W.  side.  We  may  suppose, 
however,  that  instead  of  crossing  over 
to  the  E.  side,  or  N.  E.  he  may  have 
crossed  only  a  bay  or  cove,  keeping  on 
the  same  side  of  the  Lake.  This  would 
seem  more  likely  from  Mark's  account 
that  the  people  seeing  him,  went  on 
foot,  or  rather  "by  land;"  keeping  an 
eye  on  the  vessel  it  would  appear,  all 
the  while.  Otherwise,  the  multitude 
must  have  crossed  the  Jordan,  which, 
at  this  season  of  the  year,  was  over- 
flown, and  not  easily  forded.  Besides, 
our  Lord's  conversation  with  Philip  and 
Andrew,  about  the  supply,  would  be 
accounted  for  by  their  belonging   to 


14  (For  they  were  a^out  five 
thousand  men.)  And  he  said  to  his 
disciples,?  Make  them  sit  down  by 
fifties  in  a  company. 

15  And  they  did  so;  and  made 
them  all  sit  down. 

16  Then  he  took  the  five  loaves 
and  the  two  fishes;  and  looking  up 
to  heaven,  he  blessed  them,  and 
brake,  and  gave  to  the  disciples  to 
set  before  the  multitude. 

17  And  they  did  eat,  and  were 
all b  filled :  and  there  was  taken  up 
of  fragments  that  remained  to 
them,  twelve  baskets. 

T 18  And  *  it  came 
to  pass,  as  he  was  alone  praying, 
his  disciples  were  with  him  :  and 
he  asked  them  saying,  Whom  say 
the  people  that  I  am  ? 
19  They  answering,  said,  John  k 

g  1  Co.  14.40.  h  Ps.  107.9.  i  Matt.  16.13,&c.  Mar.  8. 
27,&c.    k  Matt.  14.2.  ver.  7.8. 


Bethsaida,  and  knowing  about  the  pro- 
visions to  be  had  there.  Observe.  It 
was  not  to  the  town  itself,  but  '-to  a 
desert  place,  belonging  to  the  city  call- 
ed Bethsaida,"  that  they  came.  So 
that  when  (Mark  6 :  45,)  they  took  ship 
again  to  go  to  the  other  side,  unto  Beth- 
saida, it  may  mean  to  the  town  itself, 
on  the  W,  coast,  and  not  to  one  of  the 
same  name,  actually  across  the  entire 
Lake.  It  was  "over  the  sea  toward 
Capernaum,"  (John  6  :  17,)  into  the 
land  of  Gennesaret,  (Mark  6:  53,)  and 
Tiberias  is  said  to  have  been  nigh  to 
the  place  where  the  miracle  of  the 
loaves  was  wrought,  and  this  would 
make  the  Bethsaida  of  the  miracle  on  the 
W.  side.  Instead,  then,  of  supposing 
two  Bcthsaidas,  (which  is  not  mention- 
ed in  the  narrative,)  may  we  not  sup- 
pose that  it  is  an  arm  or  cove  of  the  sea 
that  is  spoken  of  as  being  crossed — 
such  as  that  which  we  find  at  Genne- 
saret  ?  The  contrary  wind  spoken  of, 
would  drive  them  out  into  the  open  sea. 
See  notes  on  Matt,  for  the  common  view. 


Age  32.] 


CHAP.  IX. 


195 


the  Baptist;  but  some  say,  Elias; 
and  others  say,  That  one  of  the 
old  prophets  is  risen  again. 

20  He  said  unto  them,  But  whom 
say  ye  that  I  am  ?  Petera  answer- 
ing said,  The  Christ  of  God. 

21  And  he  straitly  charged  them, 
and  commanded  them  to  tell  no 
man  that  thing; 

If  22  Saying,  The*>  Son 
of  man  must  suffer  many  things, 
and  be  rejected  of  the  elders  and 
chief  priests  and  scribes,  and  be 
slain,  and  be  raised  the  third  day. 

23  And  he  said  to  them  all,  If c 
any  man  will  come  after  me,  let 
him  deny  himself,  and  take  up  his 
cross  daily,  and  follow  me. 

24  For  whosoever  will  save  his 
life,  shall  lose  it;  but  whosoever 
will  lose  his  life  for  my  sake,  the 
same  shall  save  it. 

25  For  what  is  a  man  advanta- 
ged, if  he  gain  the  whole  world, 
and  lose  himself,  or  be  cast  away? 

26  For  d  whosoever  shall  be 
ashamed  of  me  and  of  my  words, 
of  him  shall  the  Son  of  man  be 
ashamed,  when  he  shall  come  in 
his  own  glory,  and  in  his  Father's, 
and  of  the  holy  angels. 

a  Jno.  6.69.  o  Matt.  16.21.  17.22.  c  Matt.  10.38.  16. 
24.  Mar.  8.34.  ch.  14.27.  Ro.  8.13.  Col.  3.5.  d  Matt. 
10.33.  Mar.  8.38.  2  Ti.  2.12. 


PART  y. 

From  his  third  Passover  till  his 
final  departure  from  Galilee. 

Time,  six  months. 
Our  Lord  is  next  discoursing  at  Ca- 
pernaum. Thence  he  goes  to  the  re- 
gion of  Tyre  and  Sidon,  where  he  heals 
the  daughter  of  a  Syrophenician  "wo- 
man. Then,  passing  through  the  region 
of  Decapolis,  he  feeds  four  thousand 
near  the  Lake — see  §  §  65  to  73 — till 
he  comes  to  the  district  of  Cesarea  Phil- 
ippi,  now  called  Banias,  a  retired  sp  di 


27  But  °  I  tell  you  of  a  truth, 
there  be  some  standing  here,  which 
shall  not f  taste  of  death,  till  they 
see  the  kingdom  of  God. 

•jf  28  And  e  it  came 
to  pass  about  an  eight  days  after 
these1  sayings,  he  took  Peter  and 
John  and  James,  and  went  up  in- 
to a  mountain  to  pray. 

29  And  as  he  prayed,  the  fashion 
of  his  countenance  was  altered,  and 
his  raiment  was  white  and  glister- 
ing. 

30  And,  behold,  there  talked 
with  him  two  men,  which  were 
Moses  and  Elias, 

31  Who  appeared  in  glory,  and 
spake  of  his  decease  which  he 
should  accomplish  at  Jerusalem. 

32  But  Peter  and  they  that  were 
with  him  were  heavy h  with  sleep  : 
and  when  they  were  awake,  they 
saw  his  *  glory,  and  the  two  men 
that  stood  with  him. 

33  And  it  came  to  pass,  as  they 
departed  from  him,  Peter  said  un- 
to Jesus,  Master,  itk  is  good  for  us 
to  be  here :  and  let  us  make  three 
tabernacles ;  one  for  thee,  and  one 
for  Moses,  and  one  for  Elias  :  not 
knowing  l  what  he  said. 

eMatt.  16.28.  Mar.  9.1.  /Jno.  8.59.  He.  2.9.  g  Matt. 
17.1, &c.  Mar.  9. 2. Ac.  I  or,  things,  h  Da.  8.18.  10.9. 
i  Jno.  1.14.     k  Ps.  27.4.  73.28.     I  Mar.  10.38. 

amidst  the  bold  scenery  of  Lebanon, 
looking  out  upon  the  plain  of  the  Jordan. 
18-21  and  22-27,  \  \  73  and  74.  See 
full  explanation  in  notes  on  Matthew 
and  Mark. 

\  75.  The  Transfiguration,  &c. — Re- 
gion of  Cesarea  Philippi. 

Matt.         I      Mark.       |         Luke.        I         John. 

17.  1-13. 1 9.  2-13. 1 9.  28-36.1 

28.  About  an  eight  days.  That  is, 
"after  six  days"  with  the  parts  of  two 
days  included — as  from  Monday  to 
Monday.  ][  To  pray.  Luke  here  men- 
tions  this  object  of  Christ,  in   going 


196 


LUKE. 


[Age  32. 


34  While  he  thus  spake,  there 
came  a  cloud,  and  overshadowed 
them  :  and  they  feared  as  they  en- 
tered into  the  cloud. 

35  And  there  came  a  voice  out 
of  the  cloud,  saying,  This  a  is  my 
beloved  Son :  hear  b  him. 

36  And  when  the  voice  was  past, 
Jesus  was  found  alone.  And  they 
kept  it  close,  and  told  no  man  in 
those  daysc  any  of  those  things 
which  they  had  seen. 

Tf  37  Andd  it  came 
to  pass,  that  on  the  next  day, when 
they  were  come  down  from  the  hili 
much  people  met  him. 

38  And,  behold,  a  man  of  the 
company  cried  out,  saying,  Master, 
I  beseech  thee,  look  upon  my  son; 
for  he  is  mine  e  only  child  : 

39  And,  lo,  a  spirit  taketh  him, 
and  he  suddenly  crieth  out  ;  and  it 
teareth  him  that  he  foameth  again; 
and,  bruising  him,  hardly  depart- 
eth  from  him. 

40  And  I  besought  thy  disciples 
to  cast  him  out;  and  they  could  not. f 

41  And  Jesus  answering  said,  0 
faithless  s  and  perverse  h  genera- 

a  Matt.  3.17.  2  Pe.  1.17,18.  b  De.  18.15.  Acts  3.22. 
=  Ec.3.7.  d  Matt.  17.14,&c.  Mar.  9.17, &c.  e  Zech.  12. 
10.  /Acts  19.13-16.  g  Jno.  20.27.  He.  4.2.  h  De.32.5. 
Ps.  78.8. 

apart  with  them  to  the  mountain.  Our 
Lord  thus  gives  us  an  example  of  social 
prayer,  as  also  elsewhere  of  private 
prayer  and  public  prayer.  At  special 
seasons  in  his  history  we  find  him  pray- 
ing :  at  his  baptism — at  the  choosing 
of  the  twelve — and  now,  at  his  trans- 
figuration. 

36.  Told  no  man.  Matthew  and  Mark 
explain  this  silence  by  the  command 
of  Christ  to  this  effect.  ^  y^" 

37-43,  g  76.  See  notes  on  TtfattT  17: 
14-21,  and  Mark  9 :  14-29. 

43-45,  $  77.  See  \  74,  and  notes  on 
Matt.  17:  22-33,  and  Mark  9 :  30-32. 

45.  It  was  hid  from  them.  They  did 
not  understand  the  meaning  as  yet. 


tion  how  long  shall  I  be  with 
you,  and  suffer  you?  Bring  thy 
son  hither. 

42  And  as  he  was  yet  a  coming 
the  devil  threw  him  down,  and 
tare  Mm.  And  Jesus  rebuked* 
the  unclean  spirit,  and  healed  the 
child,  and  delivered  him  again  to 
his  father. 

If  43  And  they  were 
all  amazed  k  at  the  mighty  power 
of  Grod.  But  while  they  wondered 
every  one  at  all  things  which  Je- 
sus did,  he  said  unto  his  disciples, 

44  Let  these  sayings  sink  down 
into  your  ears :  for l  the  Son  of 
man  shall  be  delivered  into  the 
hands  of  men.m 

45  But n  they  understood  not  this 
saying,  and  it  was  hid  from  them, 
that  they  perceived  it  not:  and  they 
feared  to  ask  him  of  that  saying. 

|  46  Then  °  there 
arose  a  reasoning  among  them, 
which  of  them  should  be  greatest. 

47  And  Jesus,  perceiving  the 
thought  of  their  heart,  took  a  child, 
and  set  him  by  him, 

48  And  said  unto  them,  Whoso- 

i  Mar.  1.27.  k  Ps.  139.14.  Zech.  8.6.  I  Matt.  17.22. 
»»2  Sa.  24.1i.  n  Mar.  9.32.  ch.  2.50.  18.34.  o  Matt.  18 
l,&c.   Mar.  9.34,&c. 

But  he  would  often  repeat  these  pre- 
dictions, so  as  to  have  their  faith  estab- 
lished by  the  events,  when  they  would 
need  all  possible  supports.  Thus  they 
were  favored  with  evidence  from  mira- 
cle and  prophecy.  ^  They  feared  to  ask 
him.  They  who,  on  any  account,  neglect 
to  confess  their  blindness,  and  to  ask 
of  the  Great  Teacher  for  light,  may  ex- 
pect to  have  the  truth  hid  from  them. 
The  god  of  this  world  blinds  the  minds 
of  them  who  believe  not,  and  this  keeps 
the  light  of  the  Gospel  from  shining 
unto  them.  2  Cor.  4 :  4. 

46-50,  \  79.  See  fuller  narratives  in 
Matt.  18-1-35,  and  Mark  9:33-50, 
and  notes. 


Age  32.] 


CHAP.  IX. 


197 


ever*  shall  receive  this  child  in  my 
name,  receiveth  me;  and  whoso- 
ever shall  receive  me,  receiveth 
him  that  sent  me:  forb  he  that  is 
least  among  you  all,  the  same  shall 
be  great. 

49  And  John  answered  and  said, 
Master,  wec  saw  one  casting  out 
devils  in  thy  name:  and  we  forbad 
him,  because  he  foil  owed  not  with 
us 

50  And  Jesus  said  unto  him, 
Forbid  Mm  not :  ford  he  that  is  not 
against  us,  is  for  us. 

T  51  And  it  came 
to  pass,  when  the  time  was  come 

a  Matt.  10.40.  Jno.  12.44.  13.20.  I  Matt.  23.11,12.  ch. 
14.11.    c  Nu.  11.27-29.     d  Matt.  12.30.  ch.  16.13. 

§  81.  Jesus  goes  up  to  the  Feast  op 
Tabernacles,  &c.  His  final  De- 
parture from  Galilee. 

Matt.        |        Mark.       |        Luke.        t      John. 

1 9.  51-56.  J  7.  2-10. 
51,  Received  up — or  ascend  to  heaven. 
See  Mark  16:  19.  \  Steadfastly :  This 
shows  his  firm  purpose,  with  foreknow- 
ledge of  all  that  should  come  upon  him. 
It  was  his  last  journey  to  Jerusalem. 
He  set  out  to  suffer  and  die.  He  un- 
dertook our  redemption  with  this  in 
view.  And  this  alone  explains  the 
willingness  with  which  he  met  all  that 
was  on  his  way  to  the  cross. 

52.  Samaritans.  This  route  was  usu- 
ally avoided  by  travelers  to  the  feast, 
on  account  of  the  religious  hostility  of 
the  Samaritans  toward  the  worship  at 
Jerusalem.  And  hence  our  Lord  sent 
friendly  messengers  before  him,  to  be- 
speak him  a  kind  reception.  Perhaps 
James  and  John,  who  had  just  now  (v. 
49-50)  shown  their  intolerant  spirit, 
and  been  corrected,  were  sent.  He 
would  lead  the  disciples  through  a  fur- 
ther training  and  restraining  of  such 
a  spirit  of  persecution  for  religion's 
sake. 

53.  Because,  &c.  This  was  about  the 
time  of  the  feast  of  Tabernacles.  And 
his  being  on  the  way  to  Jerusalem  at 
this  time,  showed  that  he  thought  that 


that  he  should  be  received  e  up, 
he  steadfastly  set  his  face  to  go  to 
Jerusalem, 

52  And  sent  messengers  before 
his  face  :  and  they  went,  and  en- 
tered into  a  village  of  the  Samar- 
itans, f  to  make  ready  for  him. 

53  And  they  did  not  receive  him, 
because  his  face  was  as  though  he 
would  go  to  Jerusalem. 

54  And  when  his  disciples, 
James  and  John,  saw  this,  they 
said.  Wilt  thou  that  we  command 
fire  to  come  down  from  heaven, 
and  consume  them,  even  as  Elias  s 
did? 

e  Mar.  16.19.  Acts  1.2.   /Jno.  4.4.     g  2  Ki.  1.10,12. 


to  be  the  place  to  worship :  whereas 
they  contended  that  their  temple  at 
Gerizim  was  the  place — and  perhaps 
they  were  hoping  that  he  would  pro- 
nounce in  favor  of  their  claim.  When 
the  Samaritans  treated  him  kindly, 
they  were  coming  from  Judea,  and  it 
was  not  the  season  of  any  festival. 
John  4 :  1-42.  We  see  that  sinners 
can  blindly  reject  Christ,  even  on 
his  way  to  suffer  for  them  upon  the 
cross ! 

54.  Command  fire.  See  2  Kings  7 :  10- 
12.  This  would  be  their  way  of  re- 
buking his  enemies  and  theirs.  How 
intolerant  are  we  toward  our  fellow 
sinners.  These  would  call  down  light- 
ning from  the  skies  to  visit  swift  de- 
struction. ^JEven  as  Elias  did.  They 
had  yet  in  mind  this  great  prophet,  as 
he  so  lately  appeared  on  the  Mount  of 
Transfiguration,  v.  30-33.  This  sight 
may  have  animated  them  to  an  emula- 
tion of  his  conduct.  He  had,  also,  in 
this  very  Samaria,  punished  with  fire 
from  heaven  such  a  despising  of  God 
through  him.  They  mean  to  be  as 
true  in  their  discipleship  as  Elias  was. 
But,  alas,  they  are  more  ready  to  imi- 
tate the  prophet  in  these  fiery,  vindic- 
tive acts  than  in  any  other  features. 
They  do  not  ask  Christ  to  command  tho 
fire,  but   "  wilt  thou  that  we  V*     They 


17* 


198 


LUKE. 


[Age  32. 


55  But  he  turned,  and  rebuked 
them,  and  said,  Ye  know  not  what 
manner  of  spirit  ye  are  of. 

56  For  a  the  Son  of  man  is  not 
come  to  destroy  men's  lives,  but 
to  save  them.  And  they  went  to 
another  village. 

T  57  And  b  it  came 
to  pass,  that,  as  they  went  in  the 
way,  a  certain  man  said  unto  him, 
Lord,  I  will  follow  thee  whither- 
soever thou  goest. 

a  Jno.  3.17.  12.47.      b  Matt.  8.19.&C. 


would  do  it,  and  only  want  his  permis- 
sion, not  doubting  that  the  fire  would 
come  at  their  word,  or  under  cover  of 
his  consent.  Strange  mixing  of  faith 
and  pride.  It  is,  after  all,  more  perhaps 
their  own  rejection  than  that  of  Christ, 
that  they  so  much  feel,  and  yet  they 
might  argue  that  this  would  be  in  the 
spirit  of  Christ's  direction  in  v.  5 — 
"  shake  off  the  very  dust  of  your  feet." 
55,  56.  He  rebuked  them.  It  was 
an  unwarrantable  application  of  the 
Scripture,  at  which  Christ  was  more 
offended  than  at  the  Samaritans.  "As 
Elias  did,"  they  say.  Elias  then,  and 
you  now — what  a  difference !  Do  you 
enter  so  little  into  the  spirit  of  your 
Master  ?  Know  ye  not  that  it  is  ano- 
ther than  the  Old  Testament  prophet- 
spirit  which  you  should  have,  viz.  that 
of  disciples,  children,  heirs.  Is  not 
the  spirit  of  the  servant  different  from 
that  of  sons;  (Rom.  8:  15)  which 
should  show  the  father's  love,  as  it 
was  first  shown  in  the  meek,  suffering 
Son  of  Man.  Ye  know  not  of  which 
spirit  ye  are.  Know  ye  not  for  what 
purpose  I  have  come?  It  is  not  "to 
destroy  men's  lives,  but  to  save  them." 
The  Son  of  Man  will  let  the  man  live, 
in  order  to  give  him  life.  So  shall 
Samaria  be  spared  for  the  future  sal- 
vation which  here  the  Lord  predicts  ; 
and  this  same  John  must,  in  his  time, 
with  apostolic  power,  implore  baptism 
of  the  Holy  Ghost  and  of  fire,  upon 
these  Samaritans.  See  Acts  9:  14-15. 
How  different  their  temper  already,  in 


58  And  Jesus  said  unto  him, 
Foxes  have  holes,  and  birds  of  the 
air  have  nests;  but  the  Son  of 
man  hath  not  where  to  lay  his 
head. 

59  And  he  said  unto  another, 
Follow  me.  But  he  said,  Lord, 
suffer0  me  first  to  go  and  bury 
my  father. 

60  Jesus  said  unto  him,  Let  the 
dead  bury  their  dead ;  but  go  thou 
and  preach  the  kingdom  of  God. 


c  1  Ki.  19.20. 


Acts  4 :   29.     Religious  persecution  is 
contrary  to  the  Gospel. 

$56 J.    Incidents    in    crossing    the 
Lake   of   Galilee.. — See   §  56  v. 

57-62. 

These  cases  are  put  together  here 
by  the  direction  of  the  Spirit  accord- 
ing to  the  particular  aim  of  this  narra- 
tive. Matthew  has  them  in  almost 
the  same  words,  but  at  another  point, 
according  to  the  order  of  the  history. 
See  notes. 

57.  Whithersoever.  Expecting  to  fol- 
low Christ  to  some  earthly  home. 

59.  To  go  and  bury.  "  Let  me  go 
and  attend  to  an  aged  father  till  he 
dies."  Henry.  Under  the  law  priests 
might  not  come  near  a  corpse  nor  med- 
dle even  with  the  burial  of  a  parent. 
It  is  suggested  that  this  may  have 
been  a  son  of  Zebedee,  as  the  father  is 
not  afterwards  spoken  of. 

60.  Many  put  natural  relations  first, 
or  make  a  righteousness  of  these — 
of  being  good  children,  or  husbands  or 
neighbors.  It  is  dead  burying  their 
dead — and  blind  leading  the  blind  and 
falling  together  into  the  ditch.  All 
your  best  duties  are  powerless  for  sal- 
vation without  Christ.  To  follow  Christ 
is  the  law.  This  interferes  with  no 
real  duty,  but  is  the  highest  rule  for 
each.  Christ  can  be  followed  in  bury- 
ing a  parent,  and  in  doing  any  duty  or 
civility  of  life.  Only  Christ  must  be 
first,  nothing  else  can  be  put  before 
him.     This  is  the  work  of  God — to  be- 


Age  32.] 


CHAP,  X. 


199 


61  And  another  also  said,  Lord, 
I  will  follow  thee ;  hut  let  me  first 
go  bid  them  farewell  which  are  at 
home  at  my  house. 

62  And  Jesus  said  unto  him,  No 
man  having  put  his  hand  to  the 
plough,  and  looking  back,  is  fit 
for  the  kingdom  of  God. 

CHAPTER  X. 

|  4  FTERa  these 

]\_    things     the 

Loi'd  appointed  other  seventy  also, 

a  Matt.  lO.l.&c.  Mar.  6.7, &c. 


lieve  on  Mm.      To  us,  to  live,  is  to  be 
Christ! 

62.  Observe  the  different  treatment 
which  our  Lord  uses  in  these  different 
cases.  1.  The  man  who  will  follow, 
but  his  resolution  gives  out — this  one 
he  frightens  off.  2.  The  one  whom  he 
will  call,  and  who  is  ready,  but  who  in 
the  deciding  moment  is  yet  hesitating 
— him  he  will  draw  and  urge.  3.  The 
third  who  stands  more  undecided,  and 
quite  between  the  two  courses,  He  will 
test  by  a  general  principle,  which  may 
lead  him  to  his  own  decision.  ^[Aro 
man.  The  language  refers  doubtless  to 
the  call  of  Elisha.  1  Kings  19:  19. 
When  Elijah  cast  his  mantle  on  him, 
he  left  the  oxen  and  ran  after  him, 
asking  permission  to  bid  his  father 
and  mother  farewell.  But  Elijah  bade 
him  return  to  his  work  for  he  had  done 
nothing  to  him  to  call  him  away  as 
yet.  He  went  back  and  killed  a  yoke 
of  the  oxen  (like  Matthew)  for  his 
fellow  ploughmen,  and  went  about  his 
ministerial  work.  This  showed  his 
perseverance  in  seeking  the  prophetic 
office  and  obeying  the  call,  even  with- 
out going  back  to  his  father's  house  to 
bid  farewell.  So  must  it  be  with  those 
called  to  this  royal  priesthood  of  Christ's 
people  and  especially  to  the  sacred 
office.  Immediately  they  must  not 
confer  with  flesh  and  blood,  but  obey 
the  call.  The  looking  back  as  illus- 
trated in  these  cases  is  either,  1.  On 
account  of  the  hardships  of  the  service 
2.  The  conflicting  of  other  duties 


and  sent  them  two  and  two  before 
his  face  into  every  city  and  place, 
whither  he  himself  would  come. 

2  Therefore  said  he  unto  them,  b 
The  harvest  truly  m  great,  but  the  c 
labourers  are  few;  pray  ye  there- 
fore the  Lord  of  the  harvest,  that 
he  would  send  forth  labourers  into 
his  harvest. 

3  G-o  your  ways :  behold,  I  send 
you  forth  as  iambs  among  wolves. 

4  Carryd  neither  purse,  nor  scrip, 

&Matt.9,37.  Jno.4.35.    clCor.3.9.  lTi.5.17.  dch.9.3,&c. 


that  are  put  first — or  3.    The  force  of 
other  attachments. 

CHAPTER  X. 

\  80.  The  Seventy   instructed   and 
sent  out. — Capernaum. 

Matt.        I      Mark.      I        Luke.        |        John. 

I  1 10.  1-16.| 

Only  Luke  narrates  this  sending  out 
of  the  seventy,  which  is  consistent 
with  his  idea  of  universality  in  the 
Gospel  call.     See  Introduction. 

1.  After  these  things.  This  was  after 
our  Lord's  third  Passover  and  in  the 
year  of  his  ministry  following  the  ap- 
pointment of  the  twelve.  See  Har- 
mony. ^Appointed.  The  word  means 
publicly  appointed.  T  Other  seventy. 
That  is  seventy  others,  besides  the 
twelve  apostles.  These  were  not  apos- 
tles, nor  have  the  apostles  any  suc- 
cessors as  such.  Those  were  to  be 
with  him.  These  were  to  go  before 
him.  It  was  for  a  temporary  purpose. 
As  the  number  twelve  had  a  reference 
probably  to  the  number  of  the  patri- 
archs, intimating  his  provision  for  his 
Israel,  so  this  number  may  have  refer- 
red to  the  seventy  Elders  chosen  by 
Moses  to  aid  him  in  the  government 
of  the  people.  Numb.  11 :  16,  25.  So 
the  council  of  the  Sanhedrim  consisted 
of  seventy.  ^  Tivo  and  two.  These 
were  sent  in  pairs  for  mutual  aid — 
fraternal  counsel  and  prayer.  "Where 
two  of  you  shall  agree,"  &c. 

2.  See  Matt.  9:  37,  38.  This  say- 
ing was  doubtless  uttered  by  our  Lord 


200 


LUKE. 


[Age  32. 


nor  shoes :  and  a  salute  no  man  by 
the  way. 

5  And  into  whatsoever  house  ye 
enter,  first  say,  Peace  be  to  this 
house. 

6  And  if  the  son b  of  peace  be 
there,  your  peace  shall  restc  upon 
it :  if  not,  it  shall  turn  to  you  again. 

7  And  in  the  same  house  remain, 
eating  and  drinking  such  things 


a  Ge.  24.33,56.  2  Ki.  4.29.    Pr.  4.! 
8.16.    cJa.3.18. 


b  Isa.  9.6.  2  Th. 


on  divers  occasions.  ^  Send  forth.  The 
term  conveys  the  idea  of  urgency. 
Observe.  The  harvest  here  alluded  to, 
is  the  multitude  destitute  of  the  gos- 
pel and  ready  to  receive  it.  See  Matt. 
9 :  36.  It  is  the  Lord's  harvest — the 
ingathering  of  souls  belongs  to  the 
Lord — though  men  are  laborers  in  the 
field  doing  his  work.  These  also  he 
sends  forth — prepares  them  and  urges 


as  they  give :  for  d  the  labourer  is 
worthy  of  his  hire.  G-o  not  from 
house  e  to  house. 

8  And  into  whatsoever  city  ye 
enter,  and  they  receive  you,  eat f 
such  things  as  are  set  before  you : 

9  And  heal  the  sick  that  are 
therein,  and  say  unto  them,  The? 
kingdom  of  Grod  is  come  nigh  un- 
to you. 

d  1  Cor.  9.4-14.  1  Ti.  5.18.  elTi.5.13.  /I  Cor.  10. 
27.    g  Matt.  3.2. 


them   forward.     For   this  supply   we 
are  to  pray. 

3,  4.  See  Matt.  10 :  9, 10, 16.  ^Shoes. 
These  were  sandals — soles  fastened  to 
the  bottom  of  the  feet  with  thongs  pas- 
sing over  the  foot  and  ankle.  ^Salute 
no  man.  Very  much  the  same  instruc- 
tion was  given  to  the  Seventy  as  to  the 
Twelve.  But  as  the  time  allowed  to 
these  was  short,  they  were  not  to  waste 


it,  even  in  giving  the  ordinary  formal 
salutations  of  the  East  when  they 
should  meet  travelers.  The  greeting, 
gesturing,  repeating  of  forms,  and 
prostrating  before  superiors,  would 
often  occupy  much  precious  time.  And 
to  pass  on,  would  show  that  they  were 
on  urgent  business  of  a  sacred  kind, 
which,  by  the  Jewish  law,  excused 
them  from  civil  obligations. 

5.  See  Matt.  10:11-15. 

6.  The  son  of  peace.  Matthew,  in  his 
charge  to  the  twelve  apostles,  reads 
"  worthy."     Here  it  plainly  means  the 


proper  character  and  disposition  to  be 
a  recipient  of  the  blessing,  one  who 
would  receive  the  benediction  as  peace. 
The  worthiness  required  by  the  gospel 
is  that  the  tidings  come  to  us  as  glad 
tidings,  and  the  news  as  good  news. 

7.  Go  not  from  house  to  house.  They 
were  to  stay  in  the  same  house  if  well 
received,  that  they  might  be  easy  of 
access,  and  so  could  be  more  efficient. 
See  Matt.  10:  11.  Besides  he  would 
not  have  them  leave  the  houses  of  the 
poor  for  those  of  the  rich,  but  be  con- 
tent. 


Age  32.] 


CHAP.  X. 


201 


10  But  into  whatsoever  city  ye 
enter,  and  they  receive  you  not, 
go  your  ways  out  intc  the  streets 
of  the  same,  and  say, 

11  Even  a  the  very  dust  of  your 
city,  which  cleaveth  on  us,  we  do 
wipe  off  against  you :  notwith- 
standing, be  ye  sure  of  this,  that 
the  kingdom  of  G-od  is  come  nigh 
unto  you. 

12  But  I  say  unto  you,  that  it 
shall  be  more  tolerable  in  that  day 
for  Sodom,  than  for  that  city. 

13  Woe b  unto  thee,  Chorazin  ! 
woe  unto  thee,  Bethsaida  !  for  c  if 
the  mighty  works  had  been  done 

och.  9.5.     6  Matt.  11.21,&c.     c  Eze.  3.6. 

9.  See  Matt.  10:8.  ^The  kingdom. 
See  Matt.  10:7.  "  This  was  the  gene- 
ral text  on  which  they  were  to  preach 
all  their  sermons."  A.  Clarke.  The 
gospel  brings  mercies  to  the  body  as 
well  as  to  the  soul.  It  elevates  and 
dignifies  the  man,  soothes  his  sorrows, 
and  often  cures  his  maladies  by  its  re- 
medial effect  upon  the  mind,  even  when, 
as  now,  there  are  no  miraculous  pow- 
ers of  healing  with  the  ministry. 

10.  We  are  to  testify  publicly  against 
the  rejecters  of  Christ. 

11.  Notwithstanding.  The  gospel 
message  is  still  to  be  repeated  to  stub- 
born rejecters,  as  being  for  their  con- 
demnation. For  "  This  is  the  condem- 
nation," &c.  John  3:  19.  Our  respon- 
sibilities are  strictly  proportioned  to 
our  privileges.  This  is  the  case  with 
individuals  not  less  than  with  cities 
and  churches,  fl  Is  come.  Whether  men 
will  or  not,  this  is  the  solemn  fact  for 
which  they  must  give  account,  that  the 
gospel  with  all  its  opportunities,  prom- 
ises, and  threatenings,  is  come  directly 
to  their  doors. 

12.  13.  This  passage  shows  that  they 
who  reject  the  gospel  or  the  messen- 
gers of  Christ,  commit  the  highest 
crime.  They  must  sufier  eternal  pun- 
ishment, for  it  shall  be  worse  with  them 
than  with  S:dom  anl  Gomorrah.   And 


in  Tyre  and  Sidon,  which  have 
been  done  in  you,  they  had  a  great 
while  ago  repented,  sitting  in  sack- 
cloth and  ashes. 

14  But  it  shall  be  more  tolerable 
for  Tyre  and  Sidon  at  the  judg- 
ment, than  for  you. 

15  And  thou,  Capernaum,  which 
d  art  exalted  to  heaven,  shalt  be 
thrust e  down  to  hell. 

16  He  f  that  heareth  you,  hear- 
eth  me ;  and  he  s  that  despiseth 
you,  despiseth  me  j  and  h  he  that 
despiseth  me,  despiseth  him  that 
sent  me. 

If  17  And  the  sev- 

d  Isa.  14.13-15.  Jer.  51.53.  Am.  9.2,3.  e  Eze.  26.20. 
31.18.    /Jno.  13.20.    g  Acts  5.4.    ft  Jno.  5.23. 


in  Jude  (v.  7,)  we  are  told  that  they 
are  set  forth  an  example,  suffering  the 
vengeance  of  eternal  fire.  Those  cities 
were  destroyed  1900  years  before  that 
time,  and  now  nearly  4000  years  ago. 
But  these  would  be  more  guilty,  re- 
jecting Christ's  messengers,  and  him- 
self also,  in  the  face  of  clearest  eviden- 
ces, prophecy,  miracles,  mercies,  (v.  9,) 
and  the  self-evidencing  power  of  gos- 
pel truth.  These  facilities  were  so 
great,  it  could  reasonably  be  alleged 
that  the  most  wicked  cities  of  ancient 
time  would  have  repented.  1[  A  great 
while  ago.  Long  before  this — much 
sooner  than  now. 

13.  Chorazin  and  Bethsaida  are  here 
contrasted  with  Tyre  and  Sidon,  hea- 
then cities,  which  had  been  overthrown. 
Chorazin  and  Bethsaida  have  experi- 
enced this  woe.  They  are  not  «to  be 
found,  neither  any  trace  of  their  site, 
nor  of  their  name.  The  site  of  Caper- 
naum is  also  in  great  doubt,  and  if  it 
be  that  near  Gennesaret,  known  as 
Khan  Minyeh,  as  Dr.  Robinson  suppo- 
ses, there  is  nothing  to  mark  it  but  the 
ruin  of  a  caravansery. 
\  89.  The  Seventy  return. — Jerusa- 
lem. 

Matt.       I      Mark.       I  Luke.  i      John. 

I  10.  17-24.  j 
17.  Returned.    That  is,  in  a  short 


202 


LUKE. 


[Age  32. 


enty  returned  again  with  joy,  say- 
ing, Lord,  even  the  devils  are  sub- 
ject unto  us  through  thy  name. 

18  And  he  said  unto  theni,  I  be- 
held Satan  a  as  lightning  fall  from 
heaven. 

19  Behold,  I  give  unto  you  power 
to  tread  on  serpents  b  and  scorpi- 


Mar.  16.18.  Acts  28.5. 


time,  and  probably  at,  or  about  the 
period  of  his  reaching  Jerusalem; 
though  it  may  have  been  even  sooner. 
^  With  Joy.  At  their  success  according 
to  the  Master's  commission,  and  espe- 
cially at  their  triumphs  over  the  pow- 
ers of  darkness.  Yet,  they  confessed 
that  it  was  only  through  Christ's  name 
they  could  do  such  a  work. 

18.  /  beheld,  &c.  Long  ere  this  have 
I  seen  in  spirit,  the  power  of  evil  as  a 
thing  overthrown.  Olshausen.  John  12  : 
31.  Rev.  12:  7.  While  the  disciples 
report  as  though  they  had  made  a  dis- 
covery and  elated  with  their  wonderful 
success,  our  blessed  Lord  declares  that 
this  was  nothing  unexpected  but  fore- 
known to  him  and  pre-arranged  from 
eternity,  as  well  as  provided  for  in 
their  commission.  He  thus  gives  them 
to  understand  that  this  conflict  with 
Satan  is  the  substance  of  his  work  and 
belongs  to  an  eternal  plan,  which  is 
gradually  carrying  out,  to  the  glorious 
result.  If  As  lightning.  See  Zech.  9: 
14.  This  expresses  not  only  the  sud- 
denness of  his  fall,  long  since,  but  the 
fact  that  he  was  an  angel  of  light! 
fl  From  heaven.  From  exalted  power 
and  privilege,  v.  15.  And  their  suc- 
cess over  evil  spirits  was  a  fruit  of 
Christ's  manifestation  and  an  evidence 
of  his  great  victory  which  had  virtu- 
ally wrought  the  entire  downfall  of 
Satan.  Observe,  Satan  is  a  real 
and  personal  being,  the  Prince  of  Evil 
spirits. 

19.  Behold.  Here  they  are  promised 
the  utmost  exemption  from  personal 
injury ;  and  they  are  to  notice  how  all 
the  wonder-working  power  which  they 
havo  is  his  gift.  I  give,  &c.  ^Serpents, 
&c.     These  are  the  well  known  em- 


ons,  and  over  all  the  power  of  the 
enemy ;  and  nothing  shall  by  any 
means  hurt  you. 

20  Notwithstanding,  in  this  re- 
joice not,  that  the  spirits  are  sub- 
ject unto  you;  but  rather  rejoice, 
because  your  names  are  written  e 
in  heaven. 

c  Ex.  32.32.  Ps.  69.28.  Isa.  4.3.  Da.  12.1.  Ph.  4.3.  He. 
12.23.  Re.  13.8.  20.12.  21.27. 


blems  of  Satan's  power  and  part  of 
the  curse  in  the  animal  creation.  Sa- 
tan is  called  the  Old  Serpent,  as  he 
first  acted  in  the  form  of  a  serpent. 
They  should  have  providential  protec- 
tion amidst  perils  such  as  Paul's, 
(Acts  28 :  5,  6,)  and  they  were  to  be 
defended  from  all  forms  of  Satan's 
power.  See  Ps.  91 :  3.  This  corres- 
ponds with  the  promises  given  at  the 
Ascension,  for  the  special  necessity  in 
Christ's  absence  and  in  their  labors 
for  establishing  the  Gospel  kingdom. 
See  Mark  16:  18  notes.  Job.  2:  7. 
Matt.  13:  39.  Rom.  16:  20. 

20.  Notwithstanding.  Here  he  cau- 
tions them  that  having  such  distin- 
guished powers  they  should  not  make 
these  their  chief  rejoicing.  They 
would  be  tempted  so  to  do.  Spiritual 
pride  is  to  be  guarded  against.  We 
are  not  to  boast  of  our  gifts  and  graces. 
"The  christian's  heart  may  cleave  to 
the  duties  of  this  earthly  sphere  and 
to  their  successful  results  which  have 
too  much  value  in  his  eyes — so  that 
he  may  not  joyously  obey  the  sum- 
mons of  redemption  from  the  suffer- 
ings of  earth."  Neander.  ^  But  ra- 
ther. This  is  the  proper  ground 
of  joy  that  we  have  salvation  through 
Christ  and  are  heirs  of  heaven. 
This  we  may  rejoice  in  without  mirac- 
ulous gifts.  And  this  is  ground  of 
permanent  rejoicing  to  every  child  of 
God.  This  should  make  death  wel- 
come. ^  Names  are  written.  See  Est. 
6:  1,  2.  Mai.  3:  16.  Exod.  32:  32. 
Ps.  69 :  28.  139  :  16.  He  had  warned 
them  that  many  who  had  cast  out 
devils  should  be  rejected  in  the  final 
day.  If  In  heaven.  It  was  the  ancient 
custom  that  citizens  in  any  common- 


Age  32.] 


CHAP.  X. 


203 


21  In  that  hour  Jesus  rejoiced  in 
spirit,  and  said,  I  thank  thee,  0  Fa- 
ther, Lord  of  heaven  and  earth, 
that  thou  hast  hid  these  things 
from  the  wise  and  prudent,  and 
hast  revealed  them  unto  babes : 
even  so,  Father ;  for  so  it  seemed 
good  in  thy  sight. 

22  All *  things  a  are  delivered  to 
me  of  my  Father  :  and  no  b  man 
knoweth  who  the  Son  is,  but  the 
Father;  and  who  the  Father  is, 
but  the  Son,  and  he  to  whom  the 
Son  will  reveal  him. 

23  And  he  turned  him  unto  Ms 

1  Many  ancient  copies  add,  And  turning  to  his  disci- 
ples, he  said,    a  Matt.  28.18.  Jno.  3.35.     6  Jno.  6.44,46. 

wealth  should  be  enrolled  in  a  book, 
and  when  any  were  admitted  to  the 
rights  of  citizenship  their  names  were 
registered  on  this  list.  They  were  to 
rejoice  that  they  were  enrolled  as  cit- 
izens of  heaven.  "  Our  conversation 
(citizenship)  is  in  heaven."  Heb.  12  : 
23.  "  The  Lamb's  Book  of  Life"  is 
this,  (Rev.  3:5,)  though  some  suppose 
it  to  allude  to  the  genealogical  tables 
of  the  Jewish  priests — "The  Book  of 
Lives."  Ezra  2:  62.  Neh.  7:64.  "The 
inscribing  is  conceived  of  as  the  act  of 
God,  so  that  the  election  of  grace  by 
which  the  saints  are  chosen  and  which 
they  have  to  make  sure  is  hereby  de- 
noted." Olshausen.  The  sense  here  is, 
that  an  oversight  of  God's  pre-ordain- 
ing agency  in  the  work  of  men's  sal- 
vation, inspires  a  self-sufficiency  and 
boasting — that  such  views  encourage 
irreverence  in  feeling,  and  language, 
as  we  find,  and  destroy  the  christian 
spirit  of  dependence.  The  doctrines 
of  predestination  and  personal  elec- 
tion are  presented  here  by  our  Lord, 
to  strike  at  the  root  of  spiritual  pride 
and  boasting.  The  fact  of  God's  elect- 
ing and  eternal  love  greatly  comforts 
the  believer,  and  cannot  harm  or  hin- 
der the  unbeliever.  For  where  no  con- 
fidence is  reposed,  none  can  be  vio- 
lated— and  as  it  bears  only  against  the 
indifferent  so  the  moment  one  is  con- 


disciples,  and  said  privately,  Bless- 
ed are  the  eyes  which  see  the 
things  that  ye  see  : 

24  For  I  tell  you,  that *  many 
prophets  and  kings  have  desired  to 
see  those  things  which  ye  see,  and 
have  not  seen  them ;  and  to  hear 
those  things  which  ye  hear,  and 
have  not  heard  them. 

If25  And,  behold,  a 
certain  lawyer  stood  up,  and  tempt- 
ed him,  saying,  Master,  what  <* 
shall  I  do  to  inherit  e  eternal  life  ? 

26  He  said  unto  him,  What  is  writ- 
ten in  the  law  ?  how  readest  thou  ? 

c  1  Pe.  1.10.     d  Acts  16.30,31.      e  Ga.  3.18. 


cerned  for  his  soul's  salvation  he  is  met 
by  the  encouragement  that  this  is 
of  God,  and  the  indication  is,  so  far, 
of  God's  having  chosen  him  to  salva- 
tion. 

21-22.  See  notes  Matt.  11 :  25-27, 
where  the  words  occur  in  a  different 
connexion.  They  may  have  been  ut- 
tered on  various  occasions  by  our 
Lord. 

23,  24.  See  notes  Matt.  13 :  16,  17. 
PART  VI. 
The  Festival  of  Tabernacles,  &c. 
until  our  Lord's  arrival  at 
Bethany  before  Ms  fourth  Pass- 
over. 

Time,  six  months,  less  one  week. 
$  86.  A  Lawyer  instructed,    &c. — 
Near  Jerusalem. 

Matt.       I      Mark.       I         Luke.         |      John. 

1 10.  25-37.1 
25-37.  An  incident  very  similar  is 
related,  Matt.  19 :  16,  see  notes.  It  can- 
not be  the  same  with  this,  as  Luke  has 
given  that  also,  ch.  18:  18.  ^Law- 
yer. One  who  interpreted  and  taught 
the  law  of  Moses,  called  also  a  scribe. 
fl  Eternal  life.  This  was  the  great  topic 
of  inquiry  and  would  naturally  call 
out  his  views.  The  doctrine  of  the 
lawyer  was  that  salvation  came  by  the 
law.  Rom.  3. 


204 


LUKE. 


[Age  32. 


27  And  he  answering  said.  Thou* 
shalt  love  the  Lord  thy  Grod  with 
all  thy  heart,  and  with  all  thy  soul, 
and  with  all  thy  strength,  and  with 
all  thy  mind  :  and  thyb  neighbour 
as  thyself. 

28  And  he  said  unto  him,  Thou 
hast  answered  right:  this  do,  andc 
thou  shalt  live. 

29  But   he,  willing   to  justify d 

aDe.  6.5.  5  Le.  19.18.  cLe.  18.5.  Ne.  9.29.  Eze.  20. 
11,21.  Ro.  10.5.  Ga.  3.12.  d  Job  32.2.  ch.  16.15.  Ko.  4. 
2.  Ga.  3.11.  Ja.  2.24. 

26.  Here  Christ  refers  him  to  the  very 
law  which  he  professed  to  expound. 

27.  This  reply  refers  to  Deut.  6  :  5. 
Levit.  19:18,  which  were  repeated  every 
day  (morning  and  evening,)  in  the  syn- 
agogue, as  containing  a  summary  of  the 
whole  law.  The  former  part  was  also 
written  on  their  phylacteries. 

28.  This  was  correct.  But  our  Lord 
now  urges  the  man  to  carry  it  out  in 
practice.  This  attempt,  if  he  would 
make  it,  would  expose  his  inward  and 
radical  defect.  So  Ps.  15.  Here  he 
would  find  his  need  of  the  gospel  of 
grace  to  keep  the  commandments — and 
of  Christ's  righteousness  to  atone  for 
sin—and  of  Christ's  perfect  obedience  as 
the  ground  of  justification.  So  Gal.  3  : 
24.  "The  law  was  our  schoolmaster 
to  bring  us  unto  Christ."  On  this  sub- 
ject see  notes  on  Matt.  22  :  37-40. 

29.  Willing  to  justify  himself.  The  law- 
yer resorted  to  an  evasion.  He  granted 
that  the  law  was  binding,  but  he  found 
refuge  in  the  application  of  it.  He  ad- 
mitted the  precept  but  questioned  in 
regard  to  the  practice.  So  men  creep 
out  of  duty  by  urging  always  some  ob- 
jection against  the  case  in  hand,  and 
just  where  the  law  applies,  and  calls 
for  the  practice,  they  question  the  ap- 
plication. "  But,  who  is  my  neighbor  ?" 
And  so,  also,  he  asks  not  about  the  love 
of  God,  but  about  the  inferior  matter, 
making  the  first  and  great  command- 
ment of  small  account.  We  find  that 
many  who  wish  to  evade  the  whole  law, 
talk  only  of  the  second  table,  and  leave 
out  the  first. 

30.  And  Jesus  answering.  Our  Lord 


himself,  said  unto  Jesus,  And  who 
is  mye  neighbour  ? 

30  And  Jesus  answering  said,  A 
certain  man  went  down  from  Jeru- 
salem to  Jericho,  and  fell  among 
thieves,  which  stripped  him  of  his 
raiment,  and  wounded  him,  and  de- 
parted, leaving  him  half  dead. 

31  And  by  chance  there  came 
down  a  certain  priest  that  way;  and 


e  Matt.  5.43,44. 


here  shows  the  true  principle  of  love. 
The  Jew  regarded  no  man  as  a  neigh- 
bor, unless  he  were  a  Jew.  Christ  now, 
instead  of  specifying  the  objects  of  love, 
points  out  the  true  spirit  of  it,  which 
will  find  its  objects  and  apply  to  all  ca- 
ses at  hand.  He  takes  him  to  learn  his 
duty  from  a  heretic — as  the  Samaritan 
was  considered — whom  a  Jew  would 
not  call  a  neighbor,  yet,  who  was  a  pat- 
tern of  love  where  Jewish  priest  and 
Levite  turned  aside.  T[  To  Jericho.  This 
was  about  twenty  miles  E.  of  Jerusa- 
lem, and  was  one  of  the  cities  where 
the  priests  and  Levites  resided.  This 
road  was  rocky  and  gloomy,  and  infest- 
ed with  robbers,  and  Jerome  says  it  was 
called  the  bloody  way.  Josephus  says 
that  Herod  the  great  dismissed  40,000 
workmen  from  the  temple  buildings, 
most  of  whom  became  highwaymen. 
On  this  dreary  and  waste  road,  among 
ravines  and  rocks,  we  could  see  the 
shocking  cruelty  of  leaving  a  man  to 
lie,  wounded,  stripped  and  exhausted. 
Our  only  shelter  at  noon  was  "the 
shadow  of  a  great  rock,"  where  not  a 
tree  was  to  be  seen.  ^  Thieves.  Rather 
robbers,  who  not  only  stripped  travelers 
of  their  money  and  goods  and  clothing, 
but  often  took  their  lives. 

31.  By  chance.  The  Greek  reads — by 
a  happening  together — a  coincidence. 
This  expresses  it — it  so  came  to  pass. 
There  is  no  such  thing  as  chance.  '  It 
was  so  ordered  in  God's  providence. 
The  meaning  is,  that  it  so  occurred, 
without  previous  design  of  the  persons. 
T[  A  certain  priest.  This  was  one  of  the 
chief  religious  men  of  the  nation.    This 


Age  32.] 


CHAP.  X. 


20* 


when  lie  saw  1  -in,  he  passed  by" 
on  the  other  side. 

32  And  likewise  a  Levite,  when 
he  was  at  the  place,  came  and  look- 
ed b  on  him,  and  passed  by  on  the 
other  side. 

38  But  a  certain  Samaritan,  e  as 
he  journeyed,  came  where  he  was  : 
and  when  he  saw  him,  he  had 
compassion  d  on  him. 

34  And  went  to  him,  and  bounde 
up  his  wounds,  pouring  in  oil  and 
wine,  and    set    him  on  his  own 

a  Ps.  38.11.  6  Ps.  109.25.  Pr.  27.10.  c  Jno.  4.9. 
d  Ex.  2.6.     e  Ps.  147.3.  Isa.  1.6. 


fact  gave  great  force  to  the  narrative. 
It  is  said  that  at  Jericho,  in  our  Sa- 
viour's time,  there  were  12,000  priests 
residing,  who  served  at  Jerusalem,  and 
traveled  this  road.  ^  Passed  by.  He 
really  avoided  him — turned  out  across 
the  road  to  shun  this  object  of  charity. 
This  conduct  was  plainly  against  all 
the  spirit  of  love. 

32.  A  Levite.  This  was  a  class  who 
served  at  the  temple,  assisting  the 
priests  in  the  sacrifices  and  other  ser- 
vices. They  belonged  to  the  tribe  of 
Levi,  which  was  set  apart  to  religion, 


Numb. 


This  case  further 


shows  the  point  of  our  Lord's  discourse. 
These  men  of  the  law  were  poor  exam- 
ples of  keeping  the  law.  Sir  Freder- 
ick Henniker,  was  here  attacked  in 
1820,  and  describes  his  case  as  similar 
to  this — robbed,  stripped  and  wounded. 

33.  But  a  certain  Samaritan.  One  that 
a  Jew  would  not  allow  to  be  his  neigh- 
bor, was  more  loving  than  either  Priest 
or  Levite. 

34.  Oil  and  wine.  See  Is.  1 :  6.  This 
was  a  well  known  method  of  cure  in 
the  East.  Greek  and  Latin  physicians 
commended  it.  The  use  of  oil  poured 
hot  into  wounds,  prevailed  formerly  in 
the  European  armies,  and  thereby  a 
majority  of  those  wounded  by  gun- 
shots died.  ^His  own  beast.  That  is, 
the  Samaritan's.  This  was  the  great- 
est magnanimity,  and  so  much  more 
than  common  kindness  required.  Real 
love  does  not  ask  how  little,  bu    how 


beast,  and  brought  him  to  an  inn, 
and  took  care  of  him. 

35  And  on  the  morrow  when  he 
departed,  he  took  out  two1  pence, 
and  gave  them  to  the  host,  and 
said  unto  him,  Take  care  of  him ; 
and  whatsoever  thou  spendest 
more,  when  I  come  again  I  will 
repay  f  thee. 

36  Which  now  of  these  three, 
thinkest  thou,  was  neighbour  unto 
him  that  fell  among  the  thieves  ? 

37  And  he  said,  He  that  shewed 

1  See  Matt.  20.2.     /Pr.  19.17.  ch.  14.14. 


18 


much  it  may  do.  ^  An  inn.  The  rravdo- 
X?iov,  is  the  Caravansery  or  enclosure 
for  travelers  along  the  road,  with  more 
or  less  accommodations.  It  means 
properly  a  place  where  all  are  received. 

35.  Two  pence.  This  was  the  price  of 
two  days'  labor.  How  complete  was 
this  love,  providing  even  for  the  future. 
From  this  narrative  has  been  derived 
the  tenet  and  name  of  Supererogation : 
that  here  the  Samaritan  did  more  than 
his  duty.  The  phrase  "What  thou 
shalt  expend  more,"  is  rendered  in  the 
Latin  supererogaveris,  and  this  volunta- 
ry, extra  bounty  obtained  this  name  of 
Supererogation.  But  no  man  can  ever 
do  more  than  his  duty  in  the  sight  of 
God.  "When  we  have  done  all,  we 
are  uprofitable  servants.  We  have  done 
that  which  was  our  duty  to  do." 

36.  Christ  has  shown  the  true  love 
in  exercise — has  given  a  pattern  of  it 
among  men,  while  he  himself  in  his 
amazing  love,  is  the  only  perfeet  pat- 
tern. Christ  now  answers  the  lawyer's 
inquiry  by  asking  the  same  question 
back,  for  only  now  could  the  inquirer 
be  prepared  to  judge. 

37.  Likewise.  The  great  teacher  had 
led  the  inquirer  to  admit  the  reality  of 
love  in  this  instance,  and  now  he  press- 
es upon  him  to  act  according  to  his  ad- 
mission. Our  love  must  be  universal, 
for  "our  neighbor"  is  our  fellow  crea- 
ture in  need.  And  it  must  be  com- 
plete, not  partial,  to  the  extent  of  our 
ability  and   of  the    actual  necessity. 


206 


CHAP.  IV 


[Aue  31. 


mercy  a  on  him.  Then  said  Jesus 
unto  him,  G-o,  and  do  thou  like- 
wise. 

^f  38  Now  it  came 
to  pass,  as  they  went,  that  he  en- 
tered into  a  certain  village :  and 
a  certain  woman,  named  Martha, b 
received  him  into  her  house. 

39  And  she  had  a  sister  called 
Mary,  which  also  sat c  at  Jesus' 
feet,  and  heard  his  word. 

40  But  Martha  was  cumbered 
about  much  serving,  and  came  to 

a  Pr.  14.21.  Hos,  6.6.  Mi.  6.8.  Matt.  23.23.  h  Jno.  11. 
11.  12.2,3.     cch.  8.35.  Acts  22.3. 


This  parable  has  been  construed  as  a 
representation  of  Christ's  redeeming 
love,  as  it  can  well  be.  But  in  reality, 
every  act  of  Christian  love  represents 
Christ  on  the  earth. 

§87.  Jesus  in  the    House  of    Mar- 
tha and  Mart. — Bethany. 

Matt.       I      Mark.      I  Luke.  I      John. 

J    10.   38-42.    J 

38.  Village.  Bethany.  This  was  near 
Jerusalem,  on  the  E.  slope  of  the  Mt. 
of  Olives,  and  Christ  often  visited  this 
family,  which  he  loved.  See  John  11: 
1.  The  house  is  spoken  of  as  Martha's, 
and  her  reception  of  Christ  is  noted 
here,  as  it  was  hospitable  and  cordial. 
She  was  doubtless  the  elder  sister,  and 
the  care  of  the  house  devolved  mainly 
upon  her. 

39.  Mary  sat,  &c.  Pupils  sat  at  the 
feet  of  their  teachers.  The  teacher's 
seat  was  elevated,  and  this  phrase 
came  to  denote  discipleship,  as  Paul's 
with  Gamaliel.  Mary  clave  to  Christ 
and  attentively  waited  on  his  instruc- 
tions.    This  was  her  characteristic. 

40.  Martha's  character  was  differ- 
ent. T  Cumbered-  Troubled  about  the 
much  to  be  done,  and  that  she  had  to 
do,  in  providing  for  our  Saviour's  vis- 
it. \Dost  thou  not  care?  She  went 
with  all  her  anxieties  to  her  Lord. 
This  was  well.  Yet  she  showed  the 
fretfulness  of  temper  which  our  Lord 
aimed  at  in  his  reply.  Well  were  it  if 
tho  domestic  cares  with  which  so  many 


him  and  said,  Lord,  dost  thou  not 
care  that  my  sister  hath  left  me 
to  serve  alone  ?  bid  her  therefore 
that  she  help  me. 

41  And  Jesus  answered  and  said 
unto  her,  Martha,  Martha,  thou 
art  careful  and  troubled  about 
many  things : 

42  But  one  thing d  is  needful: 
and  Mary  hath  chosen  that  good 
part,  which  shall  not  be  taken 
away  from  her. 

d  Mar.  4.19.  cb.  21.34.  1  Cor.  7.32,35. 

are  overburdened,  to  the  neglect  of 
their  devotions,  were  like  Martha's,  in 
providing  for  their  Lord.  Some  think 
that  it  is  only  at  their  stated  devotions 
that  Christ  can  be  served  and  enjoyed. 
But  household  duties  are  necessary, 
and  we  should  commune  with  Christ 
in  our  most  common  employments.  We 
should  also  have  our  special  seasons  of 
devotion.  We  have  Mary's  privilege 
wherever  we  are.  Martha  forgot  that 
the  service  of  Christ  must  bring  its 
own  happiness  and  reward.  There  is 
a  time  for  everything,  if  only  we  seek 
to  do  everything  for  Christ. 

41.  Our  Lord  would  here  put  Martha 
right  as  to  Mary,  and  as  to  herself.  Ma- 
ry is  not  idle  while  she  is  sitting  at 
Christ's  feet.  Religion  is  based  on 
communion  with  Christ,  instruction 
and  meditation.  Mary  is  doing  well. 
Martha  is  overmuch  troubled  about  va- 
rious matters,  not  having  sufficiently 
the  single  eye. 

42.  But  one  thing.  If  we  have  this 
one  aim,  this  simplicity  and  singleness 
of  purpose,  our  most  perplexing  duties 
will  be  smoothed  to  our  hand.  It  is 
from  having  many  things  instead  of 
the  one  thing,  to  occupy  us,  that  we 
become  distracted  and  bewildered.  In 
this  light,  Mary  was  doing  well  at 
Christ's  feet,  and  Martha  could  have 
done  well  also  in  her  household  ser- 
vice. But  the  moment  she  became 
jealous  of  Mary,  as  enjoying  more  of 
Christ,  or  as  doing  less  for  him,  or  gave 


A.ge  82.] 


CHAP.  XI. 


207 


CHAPTER  XI. 

T  A  ND  it  came  to 

]\_  pass,  that  as 
lie  was  praying  in  a  certain  place, 
when  he  ceased,  one  of  his  disci- 
ples said  untc  him,  Lord,  teach  us 
to  pray,  as  John  also  taught  his 
disciples. 

2  And  he  said  unto  them,  When 
ye  pray,  say,  Oura  Father  which 
art  in  heaven,  Hallowed  be  thy 
name :  Thy  kingdom  come  :  Thy 

aMatt.6.9,&c. 


undue  importance  to  the  various  at- 
tentions to  his  person,  that  moment 
she  needed  this  correction,  and  Mary 
this  vindication  from  her  Lord. 

CHAPTER  XI. 

$88.    The   Disciples   again   taught 
how  to  peat. — Near  Jerusalem. 

Matt.       I      Mark.      |         Luke.  |      John. 

I  I  11.  1-13.  I 

Our  Lord  had  already  given  them, 
before  the  multitude,  (§41,  Matt.  6:9,) 
that  outline  and  directory  of  prayer, 
called  "The  Lord's  Prayer."  Here  a 
disciple  asks  him  for  special  teaching 
on  the  subject,  such  as  John  gave  to 
his  disciples.  And  he  repeats  part  of 
the  same  general  formula,  with  some 
verbal  variations,  sufficient  to  show 
that  it  is  the  substance  and  not  the 
words,  that  he  prescribes  here — the 
spirit  and  not  the  form  that  he  here  di- 
rects. He  rather  enforces  the  great 
duty  of  prayer  according  to  our  actual 
wants,  and  shows  himself  the  hearer  of 
prayer. 

1.  When  he  ceased.  This  seems  to  in- 
timate that  it  was  something  in  his 
praying  which  led  to  this  request.  Our 
Lord  is  a  pattern  of  prayer,  of  secret 
prayer,  of  social  prayer,  and  of  public 
prayer.  In  the  ordinances,  ch.  3 :  21. 
In  temptation,  5:10.  ^  Teach  us  to 
pray.  We  must  be  taught  of  God  by 
his  Spirit,  before  we  can  truly  pray. 
And  true  prayer  must  come  from  the 
heart.  Christ  teaches  us  to  pray  by 
his  word  and  Spirit,  by  his  yim  exam- 
ple, and  by  his  providence     In  how 


will  be  done,  as  in  heaven,  so  in 
earth. 

3  Grive  us1  day  by  day  our  daily 
bread : 

4  And  forgive  us  our  sins ;  for  b 
we  also  forgive  every  one  that  is 
indebted  to  us.  And  lead  us  not 
into  temptation;  but  deliver  us 
from  evil. 

5  And  he  said  unto  them,  Which 
of  you  shall  have  a  friend,  and 
shall  go  unto  him    at  midnight, 

1  or,  for  the.  day.    b  Mar.  11.25,26. 

many  an    affliction    and  bereavement 
he  teaches  us  to  pray. 
2-4.  See  Matt.  6:9-13. 

4.  For  toe  also  forgive.  This  is  not  so 
expressed  as  making  a  claim  for  for- 
giveness, but  as  complying  with  that 
gospel  law  of  love,  to  which  Christ 
would  bind  us.  It  means  the  same  as 
in  Matthew,  that  we  shall  feel  restrict- 
ed in  our  petition,  to  the  measure  of 
our  own  forgiving  spirit,  and  so  shall 
be  pledged  and  drawn  to  a  standard  of 
practical  forgiveness,  such  as  we  ask 
for  ourselves.  Unless  we  forgive,  we 
cannot  be  forgiven.  Christ  makes  us, 
in  every  prayer  for  pardon,  solemnly 
to  declare  that  we  do  forgive  all  those 
who  have  injured  us.  The  difference 
in  the  language  here,  from  that  in  Mat- 
thew, though  the  substance  is  the  same, 
shows  that  our  Lord  did  not  intend 
this  to  be  used  merely  as  a  form,  and 
always  to  be  repeated  in  so  many 
words.  It  is  meant  to  be  a  guide  to 
prayer. 

5.  Here  an  encouragement  is  given 
to  persevere  in  prayer.  He  shows  that 
success  is  had  by  this  means,  even  with 
unprincipled  men.  *|f  At  midnight.  At 
a  most  inconvenient  time,  most  unlike- 
ly for  getting  help.  On  account  of 
the  intense  heat  of  the  weather  at  the 
East,  many  travel  by  night  in  the  sum- 
mer. 

6.  This  was  prayer  for  another.  Our 
Lord  teaches  us  to  pray  for  the  world 
in  wickedness,  for  our  friends  and  for 
our  enemies.  We  are  not  fully  taught 
to  pray,  till  we  can  intercede  for  ot&' 


208 


LUKE. 


[Age  32. 


and  say  unto  him,  Friend,  lend 
me  three  loaves ; 

6  For  a  friend  of  mine x  in  his 
journey  is  come  to  me,  and  I  have 
nothing  to  set  before  him  : 

7  And  he  from  within  shall  an- 
swer and  say,  Trouble  me  not :  the 
door  is  now  shut,  and  my  children 
are  with  me  in  bed;  I  cannot  rise 
and  give  thee. 

8  I  say  unto  you,  Though  he 
will  not  rise  and  give  him  because 
he  is  his  friend,  yet  because  of  his 
importunity  a  he  will  rise  and  give 
him  as  many  as  he  needeth. 

1  or,  out  of  his  way.     a  ch,  18.1-8. 

ers.  There  is  every  reason  for  seeking 
God's  grace  on  behalf  of  our  uncon- 
verted friends.  We  have  no  power  to 
save  them  in  their  extremity,  and  we 
must  go  to  God  on  their  behalf. 

7.  This  conduct  of  an  ungenerous 
man  is  only  to  show  how  much  better 
our  success  must  be  with  God.  In 
both  the  parables  the  same  great  truth 
is  illustrated.  "If  selfish  man  can  be 
won  by  importunate  prayer  to  give,  and 
unjust  man  to  do  right,  much  more  cer- 
tainly shall  the  bountiful  Lord  bestow, 
and  the  righteous  Lord  do  justice." — 
Trench.  Par.  p.  291.  If  perseverance 
will  prevail  over  such  objections,  how 
much  more  with  God !  We  are  not  to 
pray  as  though  we  were  to  overcome  a 
reluctance  with  God,  but  rather  to  lay 
hold  of  his  willingness.  Besides,  this 
is  the  way  in  which  God's  delay  some- 
times appears  to  us.  But  really  when 
he  delays,  he  does  not  deny  to  us  his 
gifts,  but  commends  them  the  more. 
^My  children.  Literally,  with  me  are 
abed.  This  expresses  the  unreasona- 
bleness of  this  man's  application.  All 
had  gone  to  rest  for  the  night,  and  no 
one  was  up  to  attend  to  him. 

8.  Em  importunity.  This  term  means 
shamelessncss.  This  strong  term  ex- 
presses the  boldness  and  urgency  which 
amounted  almost  to  rudeness,  and 
would  take  no  denial.  So  said  Jacob : 
"I  will  not  let  thee  go  except  thou 


9  And  I  say  unto  you,  Ask, b  and 
it  shall  be  given  you ;  seek,  and  ye 
shall  find ;  knock,  and  it  shall  be 
opened  unto  you. 

10  For  every  one  that  asketh  re- 
ceiveth ;  and  he  that  seeketh  find- 
eth ;  and  to  him  that  knocketh  it 
shall  be  opened. 

11  If  a  son  shall  ask  bread  of 
any  of  you  that  is  a  father,  will  he 
give  him  a  stone  ?  or  if  he  ask  a 
fish,  will  he  for  a  fish  give  him  a 
serpent  ? 

12  Or  if  he  shall  ask  an  egg, 
will  he  offer 2  him  a  scorpion  ? 

I  Matt.  7.7.  21.22.  Jno.  15.7.  Ja.1.6.  Uno.3.22.  2  give. 


bless  me."  The  applicant  is  supposed 
to  have  gone  on  knocking,  until  the 
householder  arose.  The  perseverance 
is  insisted  on,  because  it  shows  the 
earnestness.  Many  stumble  at  the  dif- 
ficulty of  asking  aright.  We  never  ask 
aright,  nor  do  anything  aright  so  as  to 
claim  acceptance  on  such  grounds.  We 
are  to  be  in  earnest,  and  our  plea  is  to 
be  the  merit  of  Christ.  It  is  because 
he  has  done  all  aright,  that  we  may  be 
saved. 

9-12.  See  notes  Matt.  7  :  7-11.  This 
passage  as  connected  with  the  parable 
would  teach,  that  the  more  we  press 
our  petitions  the  more  fully  we  shall 
succeed.  The  mere  asking  receives. 
But  the  further  seeking  finds  the  hid 
treasures  of  grace.  And  further,  the 
knocking  gets  admission  to  the  open 
treasure-house  of  the  gospel.  Christ 
opens  to  such  an  one.  He  sups  with 
Christ,  and  Christ  with  him.  "The 
secret  of  the  Lord  is  with  them  that 
fear  him  and  he  will  show  them  his 
covenant." 

12.  A  scorpion.  The  body  of  this 
reptile  (the  white  scorpion)  when  rolled 
up  resembles  an  egg.  God  does  not 
answer  our  prayers  by  giving  mis- 
chievous things,  as  scorpions,  even 
though  to  us  they  may  wear  the  ap- 
pearance of  that  which  is  good.  We 
often  ask  for  what  seems  to  us  desira- 
ble. But  God  does  not  give  it,  because 


Age  32.] 


CHAP.  \r. 


209 


13  If  ye  then,  being  evil,  know 
how  to  give  good  gifts  unto  yonr 
children,  how  much  more  shall 
your  heavenly  Father  give  the 
Holy  Spirit  to  them  that  ask  him  ? 
\  14  And a  he  was 
casting  out  a  devil,  and  it  was 
dumb.  And  it  came  to  pass,  when 
the  devil  was  gone  out,  the  dumb 
spake ;  and  the  people  wondered. 

15  But  some  of  them  said,  He 
casteth  out  devils  through  x  Beel- 
zebub the  chief  of  the  devils. 

16  And  others,  tempting  him,  b 
sought  of  him  a  sign  from  heaven. 

17  But  he,  knowing  c  their 
thoughts,  said  unto  them,  Every  d 
kingdom  divided  against  itself  is 
brought  to  desolation ;  and  a  house 
divided  against  a  house,  falleth. 

18  If  Satan  also  be  divided 
against  himself,  how  shall  his  king- 
dom stand  ?  because  ye  say  that 
I  cast  out  devils  through  Beelze- 
bub. 

19  And  if  I  by  Beelzebub  cast 
out  devils,  by  whom  do  your  sons 

a  Matt.  9.32.  12,22,&c.  1  Beelzebul,  so  ver.  18.19. 
b  Matt.  12.38.  16.1.  cJno.  2.25.  d  Matt.  12.25.  Mar. 
3.24. 

lie  knows  it  would  be  evil, — a  scorpion 
and  not  an  egg. 

13.  The  Holy  Spirit  The  correspon- 
ding passage  in  Matthew  reads,  "good 
things."  He  will  at  least  give  us  the 
Holy  Spirit  in  which  all  good  things 
are  covered ;  because,  it  is  the  saving 
gift — and  because  it  often  answers  in- 
stead of  removing  a  thorn  in  the  flesh, 
by  enabling  us  to  bear  what  seemed 
insupportable. 

$-18.  The  healing  of  a  Demoniac,  &c. 

—  Galilee. 


Matt. 

12.  22-37. 


Mark. 

3.  19-30. 


Luke. 

11.  14-15, 
17-23. 


These  reflections  of  our  Lord  are  re- 
corded in  Matthew  and  Mark,  but  the 
passages  are  here  iir  a  somewhat  dif- 


cast  them  out  ?  therefore  shall  they 
be  your  judges. 

20  But  if  I  with  the  finger  e  of 
G-od  cast  out  devils,  no  doubt  the 
kingdom  of  G-od  is  ccme  upon 
you. 

21  When  a  strong  man  armed 
keepeth  his  palace,  his  goods  are 
in  peace  : 

22  But  when  a  stronger  f  than  he 
shall  come  upon  him,  and  over- 
come him,  he  taketh  from  him  all 
his  armour  wherein  he  trusted,  and 
divideth  his  spoils. 

23  He  that  is  not  with  me  is 
against  me  :  and  he  that  gathereth 
not  with  me,  scattereth. 

24  When  the  unclean  spirit  is 
gone  out  of  a  man,  he  walketh 
through  dry  places,  seeking  rest ; 
and  finding  none,  he  saith,  I  will 
return  unto  my  house  whence  I 
came  out. 

25  And  when  he  cometh.  he  fincl- 
eth  it  swept  and  garnished. 

26  Then  goeth  he,  and  taketh  to 
him  seven  other  spirits  more  wicked 

e  Ex.  8.19.    /Isa.  53.12.    Col.  2.15. 


ferent  order,  following  chap.  8.  See 
Synopsis  of  Harmony.  Notes  on  Matt, 
and  Mark. 

20.  Come  upon  you.  Hath  overtaken 
you,  or  come  unexpectedly  upon  you. 

22.  Christ,  "  the  stronger,"  had 
already  come  into  the  strong  man's 
house — the  Saviour,  into  the  world. 
He  has  overcome  him  in  the  cross.  He 
takes  from  him  his  power  and  divides 
already  his  spoils,  rescuing  one  and 
another  from  his  power.  The  work 
thus  goes  on  till  the  end,  when  he  shall 
bind  the  strong  man  in  the  abyss  (Rev. 
20  :  1)  and  at  last  cast  him  into  the 
lake  of  fire.  Rev.  20 :  14. — The  great 
facts  of  Christianity  are  solemn  reali- 
ties, whether  men  will  hear  or  forbear. 
They  cannot  escape  them.  They  mus* 
be  saved  or  lost. 


18* 


210 


LUKE. 


[Age  31. 


than  himself  j  and  they  enter  in, 
and  dwell  there  :  and  the  last  state 
of  that  man  is  worse  a  than  the 
first. 

27  And  it  came  to  pass,  as  he 
spake  these  things,a  certain  woman 
of  the  company  lifted  up  her  voice, 
and  said  unto  him,  Blessed  b  is 
the  womb  that  bare  thee,  and  the 
paps  which  thou  hast  sucked. 

28  But  he  said,  Yea,  rather  bless- 
ed e  are  they  that  hear  the  word 
of  God,  and  keep  it. 

29  And  when  the  people  were 
gathered  thick  together,  he  began 
to  say,  This  is  an  evil  generation ; 
they  seek  a  sign ;  and  d  there  shall 
no  sign  be  given- it,  but  the  sign 
of  Jonas  the  prophet. 

30  For  as  Jonas  e  was  a  sign 
unto  the  Ninevites,  so  shall  also 
the  Son  of  man  be  to  this  gener- 
ation. 

31  The  queen  f  of  the  south  shall 

a  Jno.  5.U.  He.  G.4.  10.2G,27.  2Pe.  2.20,21.  6  ch.  1. 
28.48.  c  Ps.  119.1,2.  Matt.  7.21.  ch.  8.21.  Ja.  1.25. 
d  Matt.  12.40,&o.  Mar.  8.12.  e  Juo.  1.17.  2.10.  /IKi. 
10.1,6c. 


\  49.  The    Scribes    and    Pharisees 

seek  A  sign,  &c. — Galilee. 

Matt.         I   Mark,    i  Luke.  |     John. 


12.  38-45. 


11.16,24-36, 


See  notes  on  Matt.  12:  38-45,  for 
explanation. 

27,  28.  Blessed.  This  woman  was 
thinking  how  happy  must  be  the  mo- 
ther of  such  a  son  as  our  Lord.  The 
Papists  pay  divine  honors  to  the  Virgin 
Mary,  as  they  call  her.  But  here 
Christ  plainly  condemns  such  worship. 
Pur  lie  declares  that  true  discipleship 
is  the  great  blessedness — and  that  this 
mere  natural  relation  of  which  the 
woman  spoke  is  far  inferior.  Mary 
doubtless  felt  that  the  chief  dignity 
and  excellence  even  beyond  that  of 
being  his  mother  in  the  flesh,  was  this 
of  be:.ng  his  child  in  the  spirit.  ^  That 
hear,  &c.  This  is  our  Lord's  descrip- 
tion 3f  the  truly  blessed  -<*ho  are  his 


rise  up  in  the  judgment  with  the 
men  of  this  generation,  and  con- 
demn them  :  for  she  came  from  the 
utmost  parts  of  the  earth  to  near 
the  wisdom  of  Solomon ;  and,  be- 
hold, a  greater  than  Solomon  is 
here. 

32  The  men  of  Nineveh  shall 
rise  up  in  the  judgment  with  this 
generation,  and  shall  condemn  it : 
for  s  they  repented  at  the  preach- 
ing of  Jonas :  and,  behold,  a  great- 
er than  Jonas  is  here. 

33  No  h  man,  when  he  hath 
lighted  a  candle,  putteth  it  in  a 
secret  place,  neither  under  a 
bushel,  but  on  a  candlestick,  that 
they  which  come  in  may  see  the 
light. 

34  The  light  of  the  body  is  the 
eye  :  therefore  when  thine  eye  is 
single,  thy  whole  body  is  full  of 
light :  but  when  thine  eye  is  evil  k 
thy  body  also  is  full  of  darkness. 

g  Jou.  3.5,10.  h  Matt.  5.15,&c.  Mar.  4.21.  ch.  8.16. 
i  Matt.  6.22,&c.    li  Vt.  28.22.  Mar.  7,22. 


children.  They  hear  the  Scripture — 
give  heed  to  it— receive  its  messages — 
keeping  the  faith  and  the  command- 
ments of  God's  word.  Observe.  1 . 
The  nearness  of  Christ's  relation  to 
his  disciples.  2.  The  privilege  Ave 
have  of  being  so  nearly  related  to 
Christ — his  brother,  sister,  mother. 
See  notes  on  Mark  3 :  31-35. 

30-32.  Jonah  preached  to  the  Nine- 
vites after  his  resurrection,  declaring  of 
course,  God's  wonderful  work  in  bring- 
ing him  there  and  thus  making  his 
own  deliverance  for  the  purpose  of 
preaching  to  them  a  sign  to  that  peo- 
ple, which  sign  they  received  and 
repented.  But  a  greater  sign,  by  far, 
this  generation  shall  reject.    Alford. 

33-30.  Here  are  passages  such  as 
are  found  in  the  Sermon  on  the  Mount. 
See  Matt.  5  :  15.  G  :  22,  and  Luke  8  : 
16,  and  notes.    They  are  such  as  would 


Age  31.] 


CHAP.  XI. 


211 


35  Take  heed,  therefore,  that 
the  light  which  is  in  thee  be  not 
darkness. 

36  If  thy  whole  body  therefore 
he  full  of  light,  a  having  no  part 
dark,  the  whole  shall  be  full  of 
light,  as  when l  the  bright  shiningb 
of  a  candle  doth  give  thee  light. 

Tf  37  And    as    he 
spake,  a  certain  Pharisee  besought 

a  Ps.  119.105.  Pr.  6.23.  Isa.  8.20.  2  Cor.  4.6.  1  a  can- 
dle by  its  bright  shining,    b  Pr.  4.18.  20.27. 

be  spoken  more  than  once,  since  they 
cover  great  general  truths,  universally 
applicable.  Here  also  they  appear  in 
a  somewhat  different  light.  ^[  Secret 
place— kqvtzttjv—q,  crypt,  or  covered  pas- 
sage. 

§51.  At   a  Pharisee's  table  Jesus 

denounces  woes  against  them. 

Galilee. 

Matt.       I      Mark.        I         Luke.         I      John. 

|ll.  37-51.| 

A  similar  discourse  is  found  in  Matt. 
23  ch.  and  was  doubtless  repeated  in 
substance  as  the  Pharisees  gave  fre- 
quent occasion  to  expose  their  hypoc- 
risy. Toward  the  close  of  his  ministry, 
therefore,  we  find  it  again  as  recorded 
by  Matthew.     g  123. 

37.  As  he  spake.  It  will  be  seen, 
from  the  Harmony,  that  the  remarks 
here  referred  to  were  probably  those 
in  ch.  8:  19-21.  §50.  See  Matthew 
12:46-50.  Tf  Besought  him.  A  heart- 
less urgency  in  many  an  invitation 
of  worldly  people,  covers  a  bad  feel- 
ing. He  had  no  friendship  toward 
Christ.  ^  Dine  with  him.  This  was  the 
morning  meal,  which  was  after  the 
morning  sacrifice,  say  at  about  10 
o'clock— for  Sabbaths  about  12.  The 
afternoon  meal,  which  was  the  chief, 
was  at  3  o'clock,  after  the  heat  of  the 
day.  %  He  went  in.  He  entered  with- 
out delay.  The  posture  at  the  table 
was  reclining,  as  on  a  couch.  See  Fig. 
Matt.  23:  6-12. 

38.  Marvelled.  He  probably  made 
some  remark,  expressing  his  wonder, 
to  which  our  Lord  replied  as  in  the 
next  verse.     The  marvel  was  that  he 


him  to  dine  with  him  :    and   he 
went  in,  and  sat  down  to  meat. 

38  Andc  when  the  Pharisee  saw 
it,  he  marvelled  that  he  had  not 
first  washed  before  dinner. 

39  And  the  Lord  said  unto  him, 
Now  dod  ye  Pharisees  make  clean 
the  outside  of  the  cup  and  the  plat- 
ter ;  but e  your  inward  part  is  full 
of  ravening  and  wickedness. 


d  Matt.  23.25. 


sat  down  immediately,  without  the  cere- 
mony of  washing  beforehand,  which 
they  religiously  observed,  though  it  was 
not  commanded  by  God's  law.  ^  Wash- 
ed. The  word  here  used,  is  "baptized." 
This  use  of  the  word  shows  that  it  did 
not,  necessarily,  mean  immersion  of  the 
whole  body,  for  it  was  a  washing  of  the 
hands  only,  which  was  here  meant. 
Therefore,  the  application  of  water  to 
a  part  of  the  body,  was  called,  as  here, 
baptizing,  when  it  was  done  as  a  reli- 
gious rite. 

39.  Now  do  ye  Pharisees.  Some  pre- 
tend to  think  it  highly  improbable  that 
our  Lord  should  so  have  rebuked  his 
host  at  table.  But  he  never  omitted 
duty  out  of  courtesy.  And  the  Phar- 
isees, while  asking  him  to  dine,  were 
often  seeking  to  entangle  him.  \Xow — 
here.  In  this  very  thing,  for  example. 
\The  outside.  A  general  rebuke  was  here 
aimed  at  their  hypocrisy — caring  only 
for  the  outside — for  appearances,  forms 
and  show,  and  being  depraved  and  ma- 
licious at  heart.  As  though  a  clean 
dish  were  anything,  if  it  were  full  of 
corruption.  He  might  also  intimate 
that  their  own  cup  and  platter  was  fill- 
ed by  extortion  and  wickedness,  as  was 
the  case.  ^Ravening.  The  term  here, 
means  greediness  of  gain. 

40.  The  Scripture  use  of  the  term 
fool,  conveys  the  idea  of  sin  as  well  as 
folly.  ^  Did  not  he.  They  acted  as 
though  they  thought  God  had  nothing 
to  do  with  the  soul.  So  many  act.  But 
as  surely  as  he  made  the  soul,  and  as 
surely  as  the  soul  is  more  than  the  body, 
so  will  men  be  judged  according  to  their 
inward  and  real  character.     Must  not 


£12 


LUKE. 


[Age  31. 


40  Ye  fools,  did  not  he  that  made 
that  which  is  without  make  that 
which  is  within  also? 

41  Buta  rather  give  alms1  of 
such  things  as  ye  have ;  and,  be- 
hold, all  things  are  clean  unto  you. 

42  But  woe  b  unto  you,  Phari- 
sees !  for  ye  tithe  mint  and  rue  and 
all  manner  of  herbs,  and  pass  over 
judgment  and  the  love  of  God  : 
these  ought  ye  to  have  done,  and 
not  leave  the  other  undone. 

43  Woe  unto  you,  Pharisees ! 
for  c  ye  love  the  uppermost  seats 
in  the  synagogues,  and  greetings 
in  the  markets. 

44  Woe  unto  you,  scribes    and 


olsa. 
3.23,27. 


8.7.  ch.  12.33.    1  or,  as  you  are  able,    b  Matt, 
c  Matt.  23.6.  Mar.  12.38. 


the  cleansing,  to  be  good  for  anything, 
extend  to  the  soul? 

41.  He  has  alluded  already  to  their 
ravening  and  wickedness,  and  now  di- 
rects them  rather  to  give  alms  and  be 
charitable  to  the  poor,  than  to  devour 
widows'  houses,  as  they  did.  fl  Give 
alms.  Instead  of  grasping  and  accumu- 
lating unjustly,  employ  what  you  al- 
ready have,  in  almsgiving,  and  so  will 
you  be  concerned  less  for  the  outside, 
and  have  the  true  charity  that  thinketk 
no  evil,  &c.  1  Cor.  13.  See  ch.  12 :  23. 
' '  Unto  the  pure  all  things  are  pure — 
but  unto  them  that  are  defiled  and  un- 
believing, is  nothing  pure — but  even 
their  mind  and  conscience  is  defiled." 
Titus  1 :  15.  He  would  have  them  turn 
their  attention  from  empty  ceremonies 
to  actual  piety,  and  the  realities  of  re- 
ligion "pure  and  undented,"  which,  in- 
stead of  devouring  widows'  houses,  vis- 
its the  fatherless  and  widows  in  their 
affliction.  They  who  consider  that  they 
may  be  as  close-handed  and  grasping  as 
they  please,  only  so  as  they  belong  to 
the  church,  and  attend  to  the  externals 
of  church  duties,  are  here  rebuked 
with  the  Pharisees. 

42.  But  wo  unto  you,  for  so  far  from 
doing  this,  you  pay  tithes  even  to  the 
smallest  herbs,  and  perhaps,  especially 


Pharisees,  hypocrites !  for  ye  are 
as  d  graves  which  appear  not,  and 
the  men  that  walk  over  them  are 
not  aware  of  them. 

45  Then  answered  one  of  the 
lawyers,  and  said  unto  him,  Mas- 
ter, thus  saying,  thou  reproachest 
us  also. 

46  And  he  said,  Woe  unto  you 
also,  ye  lawyers  !  for  ye  lade  men 
with  burdens  grievous  to  be  borne, 
and  ye  yourselves  touch  not  the 
burdens  e  with  one  of  your  fingers. 

47  Woe  unto  you !  for  ye  build 
the  sepulchres  of  the  prophets,  and 
your  fathers  killed  them. 

48  Truly  ye  bear  witness  that  ye 


to  these  valueless  things,  but  neglect 
duties  to  God  which  demand  the  heart. 
Shame  on  this  heartless  hypocrite,  who 
counted  our  Lord  unclean,  because  he 
washed  not  in  his  water-pot.  How 
many  worldlings,  if  they  should  invite 
the  Saviour  to  a  dinner,  would  consider 
him  coarse  and  rude,  on  account  of  his 
disregarding  their  fashions. 

44.  This  differs  from  the  passage  in 
Mark  23:27.  \  Appear  not.  In  the 
East  the  graves  are  commonly  very  low 
mounds.  The  Jewish  graves  are  often 
marked  only  by  a  flat  stone  on  the  sur- 
face.— Sometimes  they  are  vaults  un- 
der ground.  So  that  men  could  walk 
over  them  and  be  defiled,  without  any 
warning  of  it.  This  illustrated  their 
deceitfulness — with  such  concealed  im- 
purity and  such  fair  outside. 

43.  See  Matt.  23 :  27,  28,  notes  and 
Figure. 

45.  Lawyers.  Those  whose  business 
it  was  to  interpret  the  ceremonial  law. 
This  man  considered  the  rebuke  of  their 
empty  ceremonial  strictness,  as  impli- 
cating him  and  his  vocation — reproach- 
ing his  office  and  his  work. 

46.  Our  Lord  does  not  retract,  but 
presses  the  point.  ^  Ye  lade.  They  in- 
terpreted the  law  for  others  in  all  its 
exactions,  and   so  insisted;  but   they 


Age  31.] 


CHAP.  XI. 


213 


allow  a  the  deeds  of  your  fathers  : 
for  they  indeed  killed  thein,b  and 
ye  build  their  sepulchres.. 

49  Therefore  also  said  the  wis- 
dom, of  G-od,  I  will  send  them 
prophets  and  apostles,  and  some 
of  them  they  shall  slay  and  per- 
secute ; 

50  That  the  blood  of  all  the  pro- 
phets, which  was  shed  from  the 
foundation  of  the  world,  may  be 
required  c  of  this  generation  ; 

51  From  the  blood  of  Abel d  un- 
to the  blood  of  Zacharias,e  which 
perished  between  the  altar  and  the 
temple:  Verily  I  say  unto  you,  It 

a  Eze.  18.19.  6  He.  11.35,37.  c  Ex.  20.5.  Jer.  51.56. 
a  Ge.  4.8.    e  2  Cb.  24.20. 


were  proud  and  vain — lovers  of  ease 
and  indulgence.  See  Matt.  23 : 4,  notes, 
47-51.    See  notes  on  Matthew  23  : 
29-36. 

49,  The  wisdom  of  God.  See  Matt.  23: 
24,  where  the  person  speaking  is  our 
Lord,  who  is  the  'word'  of  God  and  the 
'wisdom'  of  God.  See  Prov.  But  though 
this  quotation  is  not  found  expressly 
in  the  Old  Testament,  the  whole  saying 
is  a  reference  to  2  Chron.  24 :  18-22, 
especially  to  v.  19,  of  which  this  is  a 
kind  of  paraphrase  and  enlargement. 
He  gives  the  full  sense,  according  to 
'the  wisdom  of  God'  as  reaching  to 
their  case ;  since  this  blood,  long  ago 
shed,  was  soon  to  be  required  of  the 
guilty  nation,  according  to  the  prayer 
of  the  dying,  martyred  Zachariah — 
"the  Lord  look  upon  it  and  require  it." 
See  the  history  in  2  Chron.  24: 18,  &c. 
%  Shall  slay.  See  notes  on  Matt.  23:34. 
2  Chron.  36:15,16.  John  16:2.  Acts  7: 
52-59.  12:2.  22:19.  2  Cor.  11:24,  25. 
Jas.  5:10,  &c. 

50,  51.  See  notes  on  Matt.  25:25,  26. 
52.  The  same  sentiment  is  found  in 

Matt.  23-13.  See  notes.  ^Key.  They 
were  authorized  expounders  of  the 
Jewish  Scriptures,  and  yet  they  took 
away  the  Key  by  which  alone  those 
Scriptures  could  be  opened,  or  known 
to  the  people.     Christ  is  the  key  to  the 


shall  be  required  of  this  genera- 
tion.*' 

52  Woe  unto  you,  lawyers!  for 
ye  have  taken  away  the  key  of 
knowledge :  s  ye  entered  not  in 
yourselves,  and  them  that  were 
entering  in  ye  x  hindered. 

53  And  as  he  said  these  things 
unto  them,  the  scribes  and  Phari- 
sees began  to  urge  Mm  vehe- 
mently, and  to  provoke  h  him  to 
speak  of  many  things; 

54  Laying  wait  for  him,  and  * 
seeking  to  catch  something  out  of 
his  mouth,  that  they  might  accuse 
him. 

/Jer.  7.28.    g Mai.  2.7.     1  or,  forbid,     h  1  Cor.  13.5. 


understanding  of  the  Old  Testament. 
The  law  and  the  prophets  properly  ex- 
pounded would  have  given  a  knowledge 
of  Christ.  "The  testimony  of  Jesus 
is  the  spirit  of  prophecy."  Taking 
Christ  away  from  the  Old  Testament, 
it  cannot  be  understood.  Observe. 
This  is  the  condemnation  of  the  Romish 
Church — both  that  it  takes  away  Christ 
from  the  Scriptures,  and  that  it  forbids 
the  Scriptures  to  the  people.  Their 
guilt  is  like  that  of  those  who  deny 
Christ's  divinity  altogether,  for  they 
put  the  Virgin  Mary  above  Christ. 

53.  To  urge.  To  press  upon  him  with 
violence.  In  Mark  6:  19  this  word  is 
translated  "to  have  a  quarrel  with." 
^  To  provoke  him,  &c.  By  questions 
and  banterings,  to  draw  many  things 
from  him  hastily — off-hand — that  they 
might  catch  him  or  entangle  him  in  his 
talk,  as  the  next  verse  more  fully  ex- 
plains. ^Accuse  him.  That  they  might 
bring  charges  against  him  to  some 
class  of  the  people,  and  even  to  the 
Sanhedrim  or  governor.  Compare 
Matt.  22:15-16.  23.24.  Observe. 
1.  How  faithful  was  our  Lord  on  all 
occasions.  2.  How  malignant  is  the 
human  heart,  and  how  violent  against 
the  truth  which  condemns  it.  3.  How 
forbearing  was  our  Lord  towards  the 
opposition  and  enmity  of  sinners. 


214 


LUKE. 


[Age  31. 


CHAPTER  XII. 


TfTN  a  the  mean- 
X  time,  when 
there  were  gathered  together  an 
innumerable  multitude  of  people, 
insomuch  that  they  trode  one  upon 
another,  he  began  to  say  unto  his 
disciples  first  of  all,  Beware  ye  of 
the  leaven  of  the  Pharisees,  which 
is  hypocrisy. 

2  For  b  there  is  nothing  covered 
that  shall  not  be  revealed  j  neither 
hid,  that  shall  not  be  known. 

3  Therefore  whatsoever  ye  have 
spoken  in  darkness  shall  be  heard 
in  the  light;  and  that  which  ye 
have  spoken  in  the  ear,  in  closets, 
shall  be  proclaimed  upon  the 
house-tops. 

4  And  I  say  unto  you,  my  c 
friends,  d  Be  not  afraid  of  them 
that  kill  the  body,  and  after  that 
have  no  more  that  they  can  do. 

a  Matt.  16.6,&c.  Mar.  8.15,&c.  6  Matt.  10.26.  Mar.  4. 
22.  ch.  8.17.  c  Jno.  15.H.  d  Isa.  51.7-13.  Matt. 
10.28,£c. 


CHAPTER  XII. 

§  52.  Jesus  discourses  to  his  Disci- 
ples and  the  Multitude. —  Galilee. 

Matt.        I       Mark.        I       Lute.       I       John. 

1 12. 1-69. 1 

1.  In  the  meantime.  During  these 
things.  Though  some  of  these  sayings 
are  found  scattered  in  the  Gospel  by 
Matthew,  our  Lord  seems  here  to  have 
employed  them  in  a  discourse  suited  to 
the  occasion.  Some  of  these  sayings  ap- 
pear elsewhere  in  this  very  Gospel. 
While  this  attack  was  made  on  him  by 
the  scribes  and  Pharisees,  he  comes 
forth  to  his  disciples,  and  "  cautions 
them  against  those  features  in  the 
Pharisees'  character  which  were  most 
dangerous  to  them."  \  Innumerable. 
Literally,  myriads — that  is,  ten  thou- 
sands ;  meaning  here,  vast  multitudes 
— such  a  throng  and  press  of  people 
as  to  trample  on  one  another.  \  First 
of  all.  He  urged  this  with  special  em- 
phasis.     ^Leaven.      They    were    to 


5  But  I  will  forewarn  you  whom 
ye  shall  fear :  Fear  him,  which,  af- 
ter he  hath  killed,  hath  power  to 
cast  into  hell;  yea,  I  say  unto 
you,  Fear  him. 

6  Are  not  five  sparrows  sold  for 
two  farthings  ?  l  and  not  one  of 
them  is  forgotten  before  Grod : 

7  But  even  the  very  hairs  of 
your  head  are  all  numbered.  Fear 
not,  therefore  :  ye  are  of  more 
value  than  many  sparrows. 

8  Also  I  say  unto  you,  e  Whoso- 
ever shall  confess  me  before  men, 
him  shall  the  Son  of  man  also  con- 
fess f  before  the  angels  of  God  : 

9  But  he  that  denieth  £  me  be- 
fore men,  shall  be  denied  before 
the  angels  h  of  Grod. 

10  And  whosoever  shall  speak  a 
word  against  the  Son  of  man,  it 
shall  be  forgiven  him  :  but  unto 
him  that  blasphemeth  against  the 

1  See  Matt.  10.29.  e  1  Sa.  2.30.  Ps.  119.46.  2  Ti.  2.12. 
Re.  2.10.  /Jude24.  g  Acts  3.13,14.  Re.  3.8.  A  Matt. 
25.31. 


search  themselves  for  this  hypocrisy 
which  distinguished  the  Pharisees,  and 
made  them  so  hateful.  In  preparation 
for  the  Passover,  the  great  solemnity 
of  their  religion,  they  were  commanded 
to  search  for  leaven,  and  put  it  away, 
every  atom  of  it,  and  not  to  eat  any 
thing  that  was  leavened.  So  they 
were  to  put  hypocrisy  from  them,  and 
be  careful  that  it  entered  not  into  their 
actions  or  character,  nor  be  found  in 
their  houses.  See  notes  on  Matthew 
7:  5  and  16:  6. 

2.  For.  This  same  consideration  is 
urged  in  another  discourse  (Matt.  10: 
26)  against  the  fear  of  men.  Here  it 
is  broug>  t  as  a  caution  against  hypo- 
crisy, for  the  hypocrites  will  be  expos- 
ed. The  most  secret,  covert  actions, 
even  whisperings  and  plots  of  darkness, 
will  be  published  abroa  i.  Often  the 
hypocrite  is  allowed  to  work  his  own 
exposure,  by  going  on  in  his  deceit 
further  and  further,  until  he  is  detects*? 


Acje  31.] 


CtlAP.  XII. 


215 


Holy  Grhost,  it  shall  not  a  be  for- 
given. 

11  And  when  they  bring  you 
unto  the  synagogues,  and  unto 
magistrates  and  powers,  take  b 
ye  no  thought  how  or  what  thing 
ye  shall  answer,  or  what  ye  shall 
say: 

12  For  the  Holy  Grhost  shall 
teach  c  you  in  the  same  hour  what 
ye  ought  to  say. 

13  And  one  of  the  company  said 

a  Matt.  12.31.  Uno.  5.16.  6  Matt.  10.19.  Mar.  13.11. 
ch.  21.14.     c  Acta  6.10.  Acta  26. 


at  length :  and  so  it  may  be  said  that 
every  such  secret  thing  will  be  exposed. 
"Be  sure  your  sin  will  find  you  out." 
9-12.    See  notes   on   Matthew  10: 
19-33. 

13.  One  of  the  company.  This  pas- 
sage (13  :  21)  is  peculiar  to  Luke.  He 
was  probably  not  a  disciple,  but  a 
hearer  in  the  crowd,  who  had  been  in- 
terested in  what  was  said  about  the 
care  of  Providence,  and  he  thought 
this  was  just  the  care  his  circumstances 
required.  He  might  also  have  been 
prompted  by  the  evident  power  of 
Christ  over  the  people.  If  Divide.  It 
was  the  Jewish  law  that  the  pro- 
perty of  a  parent  should  be  divided 
at  his  death,  so  that  the  eldest  child 
should  have  a  double  portion,  and 
the  rest  should  have  equal  shares  of 
the  remainder.  In  cases  of  dispute, 
the  matter  was  settled  by  a  council 
of  three  judges.  See  Deut.  21  :  17. 
Compare  ch.  15 :  12. 

14.  Who  made  me.  An  allusion  is 
made  here  to  the  language  (almost  the 
very  same)  of  the  Hebrew  at  the  inter- 
ference of  Moses,  (Ex.  2:  14)  thus 
suggesting  to  his  hearers  that  he  was 
the  "prophet  like  unto  Moses,"  whom 
God  would  raise  up,  (Deut.  18:  15. 
Acts  3 :  22-23,)  while  it  shows  us  the 
essential  difference  of  their  offices. 

15.  Unto  them.  He  showed  his  dis- 
cernment of  this  man's  character,  by 
discoursing  from  it  to  the  people,  in 
regard  to    covetousness.      He  warns 


I  unto  him,  Master,  speak  to  my 
brother,  that  he  divide  the  inher- 
itance with  me.  d 

14  And  he  said  unto  him,  Man, e 
who  made  me  a  judge  or  a  di- 
vider over,  you  ? 

15  And  he  said  unto  them,  Take 
heed  and  beware  of  covetousness ;  f 
for  a  man's  life  s  consisteth  not  in 
the  abundance  of  the  things  which 
he  possesseth. 

16  And  he  spake  a  parable  unto 

dEze.  33.31.  e  Jno.  18.35.  /ITi.  6.7-10.  g  Job  2.4. 
Matt.  6.25. 

here  against  a  decent  covetousness — 
an  undue  eagerness  in  getting  and 
holding  our  own.  This  man  obtruded 
his  worldly  matters  upon  our  Lord,  in 
the  midst  of  divine  things,  and  showed 
how  the  world  ruled  in  his  heart  and 
excluded  spiritual  matters.  Against 
this  temper  Christ  would  warn.  ^A 
man's  life.  £a)?j.  "  One's  true  life — his 
blessedness." — Trench.  This  agrees 
better  with  the  scriptural  sense  of  the 
word,  and  with  the  important  point  of 
the  parable.  H  Consisteth  not. — Spring- 
eth  not  from.  Trench  would  read, 
"  When  a  man  comes  to  have  abund- 
ance, his  life  (his  true  life — his  bless- 
edness) does  not  grow  out  of  his 
worldly  goods."  This  is  consistent 
with  the  Greek  and  with  the  senti- 
ment, That  only  is  blessedness  which 
has  security  and  endurance.  But  the 
earthly  life  (on  which  the  enjoyment 
of  riches  depends)  may  come  to  an  end 
at  any  moment.  And  so  at  the  con- 
clusion of  the  parable,  a  glimpse  o« 
the  true  life  is  opened,  in  one's  being 
rich  toward  God — a  permanent  eternal 
blessedness. 

16.  Plentifully.  Often  the  very  pros- 
perities of  life  are  to  many  in  place  of 
other  temptations.  His  plenty  only 
increased  and  aggravated  his  covetous- 
ness. Observe.  The  natural  heart 
draws  strength  to  itself  from  every 
quarter,  and  grows  thus  to  a  greater 
stature  of  depravity, 

17.  This  opens  to  us  the  secret 
musings    of    the    worldling's    hearty 


216 


LUKE. 


[Age  32. 


them,  saying,  The  ground  of  a 
certain  rich  man  brought  forth 
plentifully : 

17  And  he  thought  within  him- 
self, saying,  What  shall  I  do,  "be- 
cause I  have  no  room  where  to 
bestow  my  fruits  ? 

18  And  he  said,  This  will8  I  do; 
I  will  pull  down  my  barns,  and 
build  greater;  and  there  will  I 
bestow  all  my  fruits  and  my 
goods. 

a  Ja.  4.15,16. 


"making  provision  for  the  flesh,  to 
fulfill  the  lusts  thereof."  It  is  not  ne- 
cessarily the  language  of  embarrass- 
ment or  grievous  perplexity.  |"  I  have 
no  room.  Literally — I  have  not  where. 
This  was  the  thought  of  self-satisfac- 
tion and  fullness,  that  found  expres- 
sion within  himself.  This  shows  us 
his  feeling.  Ambrose  answers — "Thou 
hast  barns — the  bosoms  of  the  needy, 
the  houses  of  widows,  the  mouths  of 
orphans."  Augustine  says,  "Suppose 
a  friend  should  come  and  tell  thee  that 
thou  hast  lodged  thy  fruits  upon  the 
damp  ground,  and  that  they  were  rot- 
ting, and  should  urge  thee  to  put  them 
on  a  higher  floor — thou  wouldst  listen. 
But  thou  wilt  not  listen  to  Christ,  who 
urges  thee  to  raise  thy  treasure  from 
earth  to  heaven."  \My  fruits.  All 
grain  is  included  in  this  term.  He 
called  them  all  his  own.  And  so  in  the 
worldly  sense  they  might  have  been — ■ 
as  all  fairly  gotten.  This  gives  point 
to  the  parable.  "His  folly  is  two-fold." 
1.  He  forgets  the  Giver.  2.  He 
reserves  all  for  himself.  He  takes 
this  for  his  soul's  portion.  And  he 
forgets  death,  which  is  every  day  so 
possible. 

18.  Barns.  anodnnac.  Depositories 
and  granaries.  These  in  the  East  are 
pits  built  under  ground,  with  an  open- 
ing at  the  top.  In  these  the  grain  could 
be  stored,  so  as  to  be  more  safe,  both 
from  thieves  and  from  vermin.  We 
found  them  often  open  like  a  coal  vault, 


19  And  I  will  say  to  my  soul, 
Soul,b  thou  hast  much  goods  laid 
up  for  many  years;  take  thine  ease, 
eat,c  drink,  and  be  merry. 

20  But  Grod  said  unto  him,  Thou 
fool !  this  night  *  thy d  soul  shall 
be  required  of  thee:  then  whose 
shall  those  things  be,  which  thou 
has  provided  ?e 

21  So  is  he  that  layeth  up  trea- 
sure for  himself/  and  is  not  rich? 
toward  God. 

6  Ps.  49.18.  c  Ec.  11.9.  1  Co.  15.32.  Ja.  5.5.  1  or,  do 
they  require  thy  soul,  d  Job  20.20-J3.  27.8.  Ps.  52.7. 
Ja.  4.14.  ePs.  39.6.  49.16,17.  Je.  17.11.  /Ha.  2.9. 
g-lTi.  6.18.  Ja.  2.5.  ver.  33. 


near  the  road.  He  proposes  to  enlarge 
these  pits  by  pulling  down  the  walls  or 
sides,  and  extending  them. 

19.  Many  years.  He  boasts  not  mere- 
ly of  to-morrow,  but  of  many  years  to 
come.  Having  gained  such  superabun- 
dance, he  yet  plans  only  for  his  own 
indulgence  in  future;  and  this  the  world 
would  say  he  had  a  right  to  do. 

20.  But  God  said.  Fool,  as  opposed 
to  his  own  boasted  prudence  and  fore- 
cast. ^This  night.  As  opposed  to  the 
many  years  he  promised  himself.  \Thy 
soul — that  which  he  had  thought  so 
surely  and  bountifully  provided  for — 
should  be  required  of  him — taken  away, 
and  called  to  give  up  a  strict  ac- 
count of  all  things.  See  1  Sam.  25  :  25. 
This  was  God's  decree  in  regard  to  him 
and  to  his  folly.  ^[  Then  whose.  See 
Eccles.  2 :  18,  19.  Ps.  39 : 6.  With  all 
his  precautions  how  little  could  he  tell 
into  what  hands  this  wealth  should  fall 
after  his  death.  He  could  only  know, 
certainly,  that  he  could  carry  nothing 
out  of  this  world. 

21.  So  is  he.  This  is  the  end  of  such 
a  worldling.  1"  For  himself.  This  was 
his  character  and  work,  accumulating 
for  self — self  alone — and  making  self 
his  God.  \And  is  not  rich  toward  God. 
He  who  has  not  the  "durable  riches," 
"the  unspeakable  gift,"  is  miserably 
poor  in  all  that  relates  to  God.  And 
from  the  moment  of  death,  this  kind 
of  riches  is  the  great  and  only  interest. 
What  a  beggar  is  Dives  in  eternity! 


Age  32.] 


CHAP.  XIIL 


217 


22  And  he  said  unto  his  disciples, 
Therefore  I  say  unto  you,  Take a 
no  thought  for  your  life,  what  ye 
shall  eat;  neither  for  the  body, 
what  ye  shall  put  on. 

23  The  life  is  more  than  meat, 
and  the  body  is  more  than  raiment. 

24  Consider  the  ravens :  b  for 
they  neither  sow  nor  reap;  which 
neither  have  store-house  nor  barn; 
and  God  feedeth  them.  How  much 
more  are  ye  better  than  the  fowls  ? 

25  And  which  of  you  with  tak- 
ing thought  can  add  to  his  stature 
one  cubit  ? 

26  If  ye  then  be  not  able  to  do 
that  thing  which  is  least,  why  take 
ye  thought  for  the  rest  ? 

27  Consider  the  lilies,  how  they 
grow;  they  toil  not,  they  spin  not ; 
and  yet  I  say  unto  you,  that  Solo- 
mon in  all  his  glory  was  not  array- 
ed like  one  of  these. 

28  If  then  G-od   so  clothe  the 

a  Matt.  6.25,&c.    6  Job  38.41.  Ps.  147.9. 


What  a  rich  man  is  Lazarus  in  heaven ! 
And  on  earth,  he  that  has  God  for  a 
friend  and  portion,  possesses  the  earth. 
Matt.  5:5.  He  has  an  inheritance  incor- 
ruptible, &c.  1  Pet.  1  :  4. 

22.  Our  Lord  proceeds,  now,  to  teach 
them  that  confidence  in  Divine  Provi- 
dence which  so  guards  us  from  covet- 
ousness,  and  is  the  best  preservative 
against  over  anxieties  for  our  estates. 
The  assurance  of  the  love  and  care  of 
our  heavenly  Father  will  best  keep  us 
from  covetousness.  See  Trench  on 
Parables,  xix. 

22,  31.  See  notes  on  Matt.  6:25-33, 
where,  on  another  occasion,  the  same 
sentiment  was  delivered,  in  almost  the 
same  language. 

24.  Ravens.  In  Matthew  it  reads 
"fowls  of  the  air."  The  allusion  is 
more  beautiful  if  we  note  the  peculiari- 
ties of  these  birds.     They  frequently 


grass,  which  is  to-day  in  the  field, 
and  to-morrow  is  cast  into  the  ov- 
en, how  much  more  will  he  clothe 
you,  0  ye  of  little  faith  ? 

29  And  seek  not  ye  what  ye  shall 
eat,  or  what  ye  shall  drink,1  neith- 
er be  ye  of  doubtful  mind. 

30  For  all  these  things  do  the 
nations  of  the  world  seek  after: 
and  your  Father  knoweth  that  ye 
have  need  of  these  things. 

31  But c  rather  seek  ye  the  king- 
dom of  G-od;  and  all d  these  things 
shall  be  added  unto  you. 

32  Fear  not,  little  flock  ;e  for  it 
is  your  Father's  good  pleasure  to 
give  you  the  kingdom/ 

33  Sell  s  that  ye  have,  and  give 
alms  :  provide  yourselves  bags 
which  wax  not  old,  a  treasure  h  in 
the  heavens  that  faileth  not,  where 
no  thief  approacheth,  neither  moth 
corrupteth. 


1  or,  live  not  in  careful  suspense,  c  Matt.  6.33.  d  Pa. 
34.10.  Isa.  33.16.  Ro.  8.31,32.  e  Isa.  40.11.  Jno.  10.27, 
28.  /Matt.  25,34.  Jno.  18.36.  He.  12.28.  Ja.  2.5.  2Pe. 
1.11.  Be.  1.16.  22.5.  g  Matt.  19.21.  Acts  2.45.  4.34. 
h  Matt.  6.20.  1  Ti.  6.19. 


19 


desert  their  young,  which  are  preserv- 
ed from  perishing  by  the  worms  and 
insects  generated  from  the  materials 
of  the  nests. 

26.  That  which  is  least.  The  least  con- 
cern as  to  one's  living,  is  the  stature; 
and  yet  how  impossible  to  add  to  it. 

29.  Doubtful  mind.  The  term  is  ap- 
plied to  birds,  and  ships  at  sea  when 
"driven  by  the  winds  and  tossed." 

32.  The  terms  are  expressive  of  ten- 
derest  care  for  their  smallest  interests. 
The  force  is,  My  little  flock  I  1.  He  as- 
sures them  of  the  Father's  favor — the 
same  as  enjoyed  by  himself — as  the 
ground  for  dismissing  all  fear.  2.  He 
declares  himself  their  Shepherd,  (John 
10:1,  &c.)  however  despised  they  might 
be.  ^[  Good  pleasure.  Literally — your 
Father  is  well  pleased  to  give  you  the 
kingdom.  This  is  the  declared  will  of 
God  in  the  Gospel. 


218 


LUKE. 


[Age  32. 


34  For  where  your  treasure  is, 
there  will  your  heart  be  also. 

35  Let a  your  loins  be  girded 
about,  and  your  lights  b  burning  ; 

3(3  And  ye  yourselves  like  unto 
men  that  wait  for  their  lord,  when 
he  will  return  from  the  wedding ; 
that,  when  he  cometh  and  knock- 
eth,  they  may  open  unto  him  im- 
mediately. 

37  Blessed0  are  those  servants 
whom  the  lord,  when  he  cometh, 
shall  find  watching :  verily  I  say 
unto  you,  that  he  shall  gird  him- 
self, and  make  them  to  sit  down 
to  meat,  and  will  come  forth  and 
serve  them. 

38  And  if  he  shall  come  in  the 
second  watch,  or  come  in  the  third 
watch,  and  find  them  so,  blessed 
are  those  servants. 


a  Ep. 
46,&c. 


.14.    1  Pe.  1.13.      6  Matt.  25.1,13.      c  Matt.  24. 


33.  In  the  confidence  of  God's  cove- 
nant-favor and  gracious  providence,  we 
are  exhorted  to  distribute  of  what  we 
have,  in  charitable  deeds.  He  that 
giveth  to  the  poor,  lendeth  to  the  Lord. 
See  notes  on  Matt.  6  :  19-21. 

35.  Since  the  kingdom  is  already 
given  to  you,  live  in  constant  readiness 
to  take  possession  of  it. — And  already 
we  are  entering  upon  it,  and  "receiving 
a  kingdom  that  cannot  be  moved."  And 
this  is  a  motive  to  serve  God  accepta- 
bly, with  reverence  and  godly  fear. 
The  Eastern  people  wear  a  long,  loose 
robe  or  gown,  for  the  outer  garment; 
and  for  running  or  working  it  was  ne- 
cessary to  have  it  girt  about  the  loins, 
with  a  girdle  or  sash — tied  and  fasten- 
ed so  as  not  to  be  in  the  way,  as  v.  37. 
See  John  13:4.  Eph.  6:14.  1  Pet.  1:13. 
2  Kings  3:21.  Hence,  well-girt  signi- 
fied active;  and  ungirt  signified  idle, 
lazy.  \  Your  lights.  See  the  Parable  of 
the  Virgins,  Matt.  25 : 1. 

36.  Ye  yoursdves.  Your  whole  char- 
acter and  conduct.  IT  Immediately.  It 
was  the  duty  of  those  who  were  prom- 


39  And  this  know,  that  if  the 
good  man  of  the  house  had  known 
what  hour  the  thief d  would  come, 
he  would  have  watched,  and  not 
have  suffered  his  house  to  be  bro- 
ken through. 

40  Be  ye  therefore  ready  e  also  : 
for  the  Son  :»f  man  cometh  at  an 
hour  when  ye  think  not. 

41  Then  Peter  said  unto  him, 
Lord,  speakest  thou  this  parable 
unto  us,  or  even  to  all? 

42  And  the  Lord  said,  Who  then 
is  that  faithful  and  wise  steward, f 
whom  his  lord  shall  make  ruler 
over  his  household,  to  give  them 
their  portion  of  meat  in  due  sea- 
son ? 

43  Blessed  s  is  that  servant, 
whom  his  lord,  when  he  cometh, 
shall  find  so  doing. 

d  1  Th.  5.2.  2Pe.  3.10.  Re.  3.3.  16.15.  e  ch.  21.34,36. 
/I  Cor.  4.2.    jrver.  37. 

ised  such  things,  to  be  on  the  watch, 
even  at  night,  for  their  Lord's  return. 
The  most  sudden  knock  of  our  Lord, 
in  death  and  judgment,  should  find  us 
ready  to  open  to  him  immediately. 

37.  How  beautiful  and  blessed  is 
such  a  state  of  preparedness.  See  Rev. 
3:  20,  21.  At  the  marriage  supper  of 
the  Lamb,  he  will  serve  his  brethren. 
^[  Come  forth.  "Coming  in  turn  to  each." 
Compare  the  washing  of  the  Disciples' 
feet,  (John  13:1,  &c.)  which  was  a 
foreshowing  of  this.  He  will  so  treat 
all  faithful  Christians.  He  will  so  feast 
them  and  serve  them  in  heaven.  "  The 
Lamb  which  is  in  the  midst  of  the 
throne  shall  feed  them."  See  Rev.  7: 
17. 

38-46.  See  notes  on  Matt.  24:42- 
51.  ^Second  watch.  Supposing  the 
marriage  to  have  occurred  on  the  first 
watch.  See  notes,  Matt.  14:25. 

39.  The  connexion  here  is  natural. 
Our  Lord  now  represents  the  case  by 
that  of  a  thief  and  a  house-holder. 
The  servants  are  represented  by  the 
latter,  and  he  himself  by  the  former. 


Age  32.] 


CHAP.  XII. 


219 


44  Of  a  truth  I  say  unto  you, 
That  he  will  make  him  ruler  over 
all  that  he  hath. 

45  But  and  if  that  servant  say 
in  his  heart,  My  lord  delayeth  his 
coming;  and  shall  begin  to  beat  a 
the  men-servants  and  maidens,  and 
to  eat  and  drink,and  to  be  drunken; 

46  The  lord  of  that  servant  will 
come  in  a  day  when  he  looketh 
not  for  him,  and  at  an  hour  when 
he  is  not  aware,  and  will 1  cut  him 
in  sunder,  b  and  will  appoint  him 
his  portion  with  the  unbelievers. 

47  And    that    servant   which c 

a  Matt.  22.6.  1  or,  cut  him  off.  b  Ps.  37.9.  94.14. 
C  Ja.  4.17. 

They  are  put  in  charge  of  his  house, 
and  he  comes  as  a  thief.  See  Rev.  3  : 
3,  and  16: 15.  Who  that  has  been  over- 
taken by  death,  but  if  he  had  known 
at  what  time  death  would  come,  would 
have  watched  and  prepared  for  it.  So, 
any  one  now  in  health,  if  he  could 
know  how  soon  death  will  overtake 
him,  would  be  looking  out  and  making 
preparation.  "Turn  ye,  for  why  will 
ye  die?" 

42.  Who,  then,  answers  this  descrip- 
tion of  a  faithful  and  wise  steward? 
Who  of  you  shall  meet  this  reward? 
This  sufficiently  replies  to  the  question 
of  Peter. 

44.  All  that  he  hath.  Not  like  earthly 
promotion,  where  the  eminence  of  one 
excludes  that  of  another,  but  rather 
like  the  diffusion  of  love  in  which  the 
more  each  has,  the  more  there  is  for 
all. 

47,  48.  See  the  parable  of  the  talents. 
Matt.  25:  14-30.  The  principle  is  here 
laid  down  as  to  the  treatment  of  men  ac- 
cording to  their  opportunities.  Knowl- 
edge of  God's  will  as  it  is  revealed  in  the 
gospel,  is  so  precious  and  distinguish- 
ing a  privilege,  that  a  disregard  of  it 
is  the  great  condemnation.  John  3 :  19. 
They  who  have  the  Bible  and  the 
means  of  grace,  are  more  fearfully 
guilty  if  they  continue  in  neglect  of 
them.     How  many  stripes  must  fall  on 


"knew  his.lord's  will,  and  prepared 
not  himsevf,  neither  did  according 
to  his  will,  shall  be  beaten  d  with 
many  stripes. 

48  But  he  e  that  knew  not,  and 
did  commit  things  worthy  of 
stripes,  shall  be  beaten  with  few 
stripes.  Forf  unto  whomsoever 
much  is  given,  of  him  shall  much 
be  required  :  and  to  whom  men 
have  s  committed  much,  of  him 
they  will  ask  the  more. 

49  I  am  come  to  send  fire  on  the 
earth ;  and  what  will  I  if  it  be 
already  kindled  ? 

dT>e.  25.2.  e  Acts  17.30.  /Le.  5.17.  Jno.  15.22.  gl 
Ti.  6.20. 

those  who  have  every  religious  oppor- 
tunity, who  have  Sabbath  schools,  pi- 
ous parents,  faithful  preaching,  fre- 
quent warning,  and  yet  do  not  repent ! 
^Kneiv  not.  Ignorance  will  not  save 
from  punishment.  They  that  sin  with- 
out law,  shall  perish  without  law.  Rom. 
2:12.  ^  Few  stripes.  It  is  vain  for  the 
sinner  to  take  courage  in  sin  from  this 
declaration,  for  his  very  knowledge  of 
this  Scripture  involves  him  in  all  the 
guilt.  We  can  easily  see  how  much 
more  dreadful  must  be  the  remorse  and 
woe  of  one  who  perishes  from  amidst 
the  highest  privileges,  and  with  the 
clearest  knowledge,  than  that  of  one 
who  was  less  favored.  The  Jews  in- 
flicted thirty-nine  stripes,  that  is,  thir- 
teen strokes  with  a  scourge  of  three 
cords — within  the  limit  of  the  law.  Yet 
sometimes  double  the  number  were  in- 
flicted for  a  double  offence.  Forty 
stripes  for  great  offences,  (Deut.  25:  3,) 
and  lesser  crimes  they  punished  with 
fewer  stripes,  fl  Much  required.  Not 
only  the  much  which  was  given,  but  a 
proportionable  result  of  diligence,  as 
other  five  talents,  or  other  ten.  See 
Matt.  25. 

49.  Fire.  An  obstacle  in  the  way  of 
his  servants'  fidelity  is  persecution  for 
the  sake  of  his  cause.  He  now  an- 
nounces that  this  was  as  certainly  con- 
nected with  his  coming,  as  though  he 


220 


LUKE. 


[Age  32. 


50  But  I  have  a  "baptism  to  be 
baptized  with ;  and  hew  am  1 1 
straitened  till  it  be  accomplished ! 

51  Suppose  a  ye  that  I  am  come 
to  give  peace  on  earth  ?  I  tell  you, 
Nay ;  but  rather  division  ! 

52  For  from  henceforth  there 
shall  be  five  in  one  house  divided, 
three  against  two,  and  two  against 
three. 

53  The  father  b  shall  be  divided 
against  the  son,  and  the  son  against 
the  father  j  the  mother  against  the 
daughter,  and  the  daughter  against 
the  mother;  the  mother-in-law 
against  her  daughter-in-law,  and 
the  daughter-in-law  against  her 
mother-in-law. 

1  or,  pained,     a  Matt.  10.3-t.    5  Mi.  7.6. 

had  come  for  this  object,  ^  What  will 
I.  This  expresses  his  entire  willingness 
that  it  -were  already  kindled.  "  What 
iv  ill  I  if  it  were."  "What  should  I  have 
to  wish  if  it  were  but  already  kindled" 
(Bloomfield)  means  that  his  will  is  not 
different  from  such  an  event.  See 
notes,  ch.  3:  16.  Mark  9  :  49.  Afflic- 
tions and  persecutions  must  arise  be- 
cause of  the  word,  and  weak  hearts 
would  be  offended.  In  the  hour  of 
trial,  the  chosen  twelve  would  even  for- 
sake him.  He  looks  forward  to  this, 
and  appeals  to  them  to  stand  firm,  by 
referring  to  his  greater  sufferings. 

50.  He  now  distinctly  alludes  to  his 
baptism  of  blood.  See  Matt.  20:22, 
where  it  stands  connected  with  his 
drinking  of  the  cup  assigned  to  him — 
in  Gethsemane  and  Calvary.  ^Strait- 
ened. In  anguish  and  trouble  of  spirit, 
our  Lord  constantly  foresaw  his  last 
sufferings.  It  was  like  a  baptism — an 
outpouring  of  such  vials  of  anguish  and 
wrath,  as  men  could  neither  endure 
nor  conceive.  And  he  groaned  in  spirit 
until  it  should  be  accomplished.  He  was 
eager  to  accomplish  it,  and  yet  he 
shrunk  from  the  endurance.  How 
willing  should  we  be  to  suffer  for  him 
who  has  suffered  so  for  us,  and  left  us 


54  And  he  said  also  to  the  peo- 
ple, Whenc  ye  see  a  cloud  rise 
out  of  the  west,  straightway  ye  say, 
There  cometh  a  shower :  and  so 
it  is. 

55  And  when  ye  see  the  south 
wind  blow,  ye  say,  There  will  be 
heat :  and  it  cometh  to  pass. 

56  Ye  hypocrites !  ye  can  dis- 
cern the  face  of  the  sky,  and  of 
the  earth ;  but  how  is  it  that  ye 
do  not  discern  this  time  ? 

57  Yea,  and  why  even  ofd  your- 
selves judge  ye  not  what  is  right  ? 

58  Whene  thou  goest  with  thine 
adversary  to  the  magistrate,  as 
thou  art  in  f  the  way,  give  dili- 
gence that  thou  mayest  be  deliv- 

c  Matt.l6.2,&c.   d  1  Cor.ll.H.    e  Matt.5.25.  /Isa.  55.6. 


an  example.  1  Pet.  2:21.  51-53.  See 
notes  on  Matt.  10:  34-36.  See  Mai.  3: 
2.  3:  8,  and  4:  1. 

54.  See  notes.  Matt.  16:2,  3.  A 
similar  saying,  but  at  a  different  time 
and  occasion.  ^  Cloud.  The  cloud  so 
common  in  that  region  as  a  token  of  a 
shower.  So  we  saw  it  at  Carmel,  vio- 
lent, sudden.  ^  West.  In  Judea  the 
west  is  in  the  direction  of  the  sea.  See 
1  Kings  18:4.  This  verse  connects 
with  v.  52.  For  from  henceforth  the 
division  shall  be  made,  and  they  ought 
to  see  the  signs  of  the  times. 

56.  This  time.  It  was  as  clearly  indi- 
cated as  any  change  in  the  weather  is 
marked  by  signs  in  the  sky.  Hence  he 
rebuked  their  blindness.  The  sceptre 
had  departed  from  Judah — the  general 
expectation  of  Messiah's  advent  was 
abroad,  as  historians  of  the  day  tes- 
tify, and  his  forerunner,  who  was  to  be 
expected,  had  announced  him  as  alrea- 
dy come.  He  also  rebukes  their  dull- 
ness. 

58,  59.  See  notes  on  a  similar  pas- 
sage, (Matt.  5 :  25-26)  where  it  is  an 
injunction  to  agree  with  an  adversary 
(or  an  accuser,  creditor)  quickly,  and 
not  to  wait  the  execution  of  justice,  oi 
the  day  of  trial.     %  Mite.  Xeirrov.  This 


Age  32.] 


CHAP,  XIII. 


221 


ered  from  him ;  lest  he  hale  thee 
to  the  judge,  and  the  judge  de- 
liver thee  to  the  officer,  and  the 
officer  cast  thee  into  prison. 

59  I  tell  thee,  thou  shalt  not 
depart  thence,  till  thou  bast  paid 
the  very  l  last  mite. 

CHAPTER  XIII. 

TfrpHEKE    were 

|  present  at  that 

season  some  that  told  him  of  the* 

Galileans,  whose  blood  Pilate  had 

mingled  b  with  their  sacrifices. 

1  See  Mir.  12.42.    a  Acts  5.37.    b  La.  2.20. 


is  still  the  name  of  the  smallest  copper 
coin  among  the  Greeks,  and  equal  to 
the  smallest  Jewish  coin,  or  half  a 
farthing.  The  poor  widow  gave  two 
of  these,  when  she  might  have  kept 
back  one  for  her  poverty. 

CHAPTER  XIII. 
|  53.   The    Slaughter    of    certain 
Galileans.     The  Parable  of  the 
Barren  Fig  Tree. — Galilee. 

Matt.        I        Mark.        I      Luke.      |        John. 
|13.   1-9.  | 

1.  At  that  time.  Not  necessarily  on 
that  occasion.  If  Were  present.  Some 
came  telling  him.  ^  Whose  blood.  Jo- 
sephus  records  that  Archelaus  slew 
300  Galileans  in  the  temple,  when  they 
were  sacrificing.  He  does  not  men- 
tion this  of  Pilate.  But  it  is  only  ano- 
ther such  case,  as  often  occurred.  See 
Josephus,  Ant.  xvii.9.  3.  Herod  erect- 
ed and  garrisoned  the  tower  of  Anto- 
nia,  to  put  down  such  tumults.  Jahn 
(Archaeology  \  322)  says  that  there 
was  a  sect  of  the  Pharisees  called 
Galileans,  who  arose  about  the  twelfth 
year  of  Christ,  bitterly  opposing  the 
tax  levied  by  Caesar,  and  who  made 
disturbances.  \  Mingled.  It  was  con- 
sidered so  inhuman  to  slay  one  at  an 
altar,  and  worse  in  the  very  act  of  de- 
votion. The  Galileans  were  very 
wicked,  and  very  much  despised  and 
hated  by  the  Jews  at  Jerusalem.  They 
were  subjects  of  Herod,  not  of  Pilate, 
and  these  two  rulers  were  enemies, 
ch.  23:  12. 


19: 


2  And  Jesus  answering,  said 
unto  them,  Suppose  ye  that  these 
Galileans  were  sinners  above  all 
the  Galileans,  because  they  suf- 
fered such  things  ? 

3  I  tell  you,  Nay :  but  except  ye 
repent,  c  ye  shall  all  likewise 
perish. 

4  Or  those  eighteen,  upon  whom 
the  tower  in  Siloam  fell,  and  slew 
them,  think  ye  that  they  were2 
sinners  above  all  men  that  dwelt 
in  Jerusalem  ? 

c  Acts  3.19.    Ee.  2.21,22.    2  or,  debtors. 

2.  Suppose  ye.  Our  Lord  chose  to 
correct  an  impression  which  probably 
obtained  among  them,  that  such  sum- 
mary calamity  was  a  proof  of  special 
sin.  It  is  therefore  likely  that  they 
told  this  with  an  air  of  reflection  upon 
the  parties  as  grossly  wicked.  \  Above 
all,  or  beyond  all.  Was  the  exemption 
of  other  Galileeans,  like  themselves,  a 
proof  of  being  less  wicked?  ^Like- 
wise— in  like  manner.  Not  merely  ye 
shall  also  perish,  but  shall  perish  in  a 
like  cruel  and  shocking  manner — as 
indeed  they  did  perish  "  by  the  sword 
of  the  Romans."  Men  are  ready  to 
ascribe  heavy  and  sudden  judgments 
to  an  outbreak  of  divine  wrath — as  a 
token  that  the  cup  of  sin  was  overrun. 
God  does  indeed  punish  sin,  and  often 
on  earth  visits  for  these  things — some- 
times, as  in  the  case  of  Ananias  and 
Sapphira,  instantly.  But  men  are  not 
to  abuse  this  fact  in  God's  providence 
to  superstitious  purposes.  Besides  it 
would  often  be  grossly  uncharitable, 
so  to  judge  of  God's  judgments,  for 
the  righteous  in  this  life  are  greatly 
afllicted.  See  Job.  Gen.  2:  21.  Acts 
28 :  4.  But  these  dealings  with  others 
are  rather  to  be  regarded  as  God's 
warnings  to  us.  If  taken  otherwise, 
they  rather  defeat  this  end  of  the  dis- 
pensation. 

4,  5.  In  Siloam.  A  small  poor  village, 
called  Siloam,  lies  on  the  rocky  side  of 
Olivet,  overhanging  the  ravine  of  Je- 
hosaphat  and  the  king's  gardens,  the 


222 


LUKE. 


[Age  83. 


[  5  I  tell  you,  Nay :  but  except 
ye  repent,  ye  shall  all  likewise 
perish. 

6  He  spake  also  this  parable  :  A 
*  certain  man  had  a  fig-tree  planted 
in  his  vineyard ;  and  he  came  and 
sought  b  fruit  thereon,  and  found 
none. 

7  Then  said  he  unto  the  dresser 
of  his  vineyard,  Behold,  these 
three  years  I  come  seeking  fruit 
on  this  fig-tree,  and  find  none  :  cut 
it  down,  c  why  cumbereth  it  the 
ground  ? 

8  And  he  answering    said  unto 

a  Isa.  5.1,&c.  Matt.  21.19.  b  Jn-.  15.16.  Ga.5.22.  Ph. 
*.17.    c  Ex.  32.10. 

district  where  the  fountain  of  Siloam 
iies.  fl  Likewise.  That  is,  their  city 
Bhould  be  broken  down  and  they  perish 
*n  its  ruins. 

6.  Came  and  sought  fruit.  This 
would  seem  to  refer  to  our  Lord's 
coming  to  his  own — his  "fig  tree" — 
"vine" — "pleasant  plant."  Is.  5:  7. 
Tf  Found  none.  His  own  received  him 
not.  See  Matt.  21 :  19  and  Notes. 
They  were  planted  in  his  vineyard  of 
the  covenant.  They  were  the  chosen 
people — purchased  possession — often 
compared  in  the  Old  Testament  to  his 
vineyard.  It  is  yet  very  common  in 
the  East  to  plant  fig  trees  in  a  vine- 
yard. 

7.  The  dresser.  This  is  the  Holy 
Ghost — if  he  who  comes  is  Christ. 
\  These  three  years.  Within  three  years 
from  the  planting,  the  vine  will  yield 
fruit,  if  at  all.  This  includes,  perhaps, 
an  incidental  reference  to  the  term  of 
our  Lord's  ministry.  The  general  idea 
is,  that  the  husbandman  came  a  long 
time  and  at  successive  seasons,  and 
found  it  fruitless.  They  had  had  the 
labors  of  Moses  and  the  prophets — 
John  and  himself,  without  any  proper 
effect.  They  had  had  full  trial.  ^Cum- 
bereth. It  was  not  only  fruitless  itself, 
but  hurtful  to  the  growth  of  others. 

8.  The  Holy  Spirit  as  the  Vint-dres- 
ser,  is  represented  as  pleading.     It  is 


him,  Lord,  let  it  alone  d  this  year 
also,  till  I  shall  dig  about  it,  and 
dung  it: 

9  And  if  it  bear  fruit,  well :  and 
if  not,  then  after  that e  thou  shalt 
cut  it  down. 

T  10  And  he  was 
teaching  in  one  of  the  synagogues 
on  the  sabbath : 

11  And,  behold,  there  was  a  wo- 
man which  had  a  spirit  of  infirm- 
ity f  eighteen  years,  and  was  bow- 
ed together,  and  could  in  no  wise 
lift  up  herself. 

12  And  when  Jesus  saw  her,  he 

d  Ps.  106.23.  2  Pe.  3.9.    e  Jno.  15.2.  He.  6.8.    /Ps.  6.2. 


he  who  works  in  all  other  agencies,  and 
who  alone  can  give  them  effect.  ^[  Dig 
about  it.  This  is  a  common  mode  of 
treating  vines  and  trees.  The  Spirit  of 
God  works  with  men  in  his  offices  of 
teaching,  convincing,  enlightening,  re- 
proving, warning.  He  proposes  to  con- 
tinue longer  striving.  If  then,  he 
should  be  quenched  or  grieved,  their 
perdition  would  be  inevitable. 

Though  the  previous  section  is  the 
§  53  in  the  Harmony,  the  next  passage 
belongs  to  the  £  94. 

$94.  Jesus   beyond  Jordan  is  fol- 
lowed  BY  MULTITUDES. 

John. 


Matt. 

19.  1-2. 


Mark. 

10.  1. 


Luke. 

13.  10-21. 


10.  A  spirit.  Whether  it  is  meant  for 
an  instance  of  distinct  demoniacal  pos- 
session seems  doubtful,  as  Christ  here 
healed  by  a  touch,  as  in  cases  of  dis- 
ease. It  may,  however,  have  been  a 
spirit  that  inflicted  weakness  or  infirm- 
ity. It  was,  at  any  rate,  the  work  of 
Satan,  v.  16. 

11.  Innowise.  The  reading  is,  "  could 
not  lift  up  herself  altogether,"  or  to  an 
erect  posture.  She  was  an  attendant 
at  the  sanctuary,  though  thus  infirm. 
Such  persons  often  find  reason  to  stay 
at  home,  especially  if  hard  of  hearing. 
But  if  we  are  able  to  get  to  the  sanc- 
tuary, we  can  worship  God  even  with- 

|  out  hearing,  and  may  meet  the  Saviour 


Age  33.] 


CHAP.  XIII. 


223 


called  her  to  him,  and  said  unto 
her,  Woman,  thou*  art  loosed  from 
thine  infirmity. 

13  And  b  he  laid  his  hands  on 
her :  and  immediately  she  was 
made  straight,  and  glorified  Grod. 

14  And  the  ruler  of  the  syna- 
gogue answered  with  indignation, 
because  that  Jesus  had  healed0  on 
the  sabbath-day,  and  said  unto  the 
people,  There d  are  six  days  in 
which  men  ought  to  work  :  in  them 
therefore  come  and  be  healed,  and 
not  on  the  sabbath-day. 

15  The  Lord  then  answered  him, 
and  said,  Thou  hypocrite  !  e  doth 
not  each  one  of  you  on  the  sab- 

o  Joel  3.10.  5  Mar.  16.18.  Acts  9.17.  c  Matt.  12.10. 
Mar.  3.2.  cU.  6.7.  Jno.  5.16.  d  Ex.  20.9.  cPr.  11.9. 
Matt.  7.5.  23.13,28.  ch.  12.1. 


there,  as  did  this  woman.  She  was  not 
applying  to  him  for  a  cure,  but  was 
probably  in  some  expectation,  v.  14. 

12.  Loosed.  Satan  is  spoken  of  (v. 
16,)  as  having  bound  her.  Diseases 
were  commonly  so  spoken  of,  as  a  bond- 
age or  captivity  in  chains. 

13.  Our  Lord  chose  to  employ  a  sig- 
nificant act,  working  with  his  touch, 
though  the  power  lay  not  in  that  im- 
position of  hands,  but  in  his  inherent 
energy,  and  though  at  the  same  mo- 
ment he  pronounced  her  cured.  Or, 
her  loosening  was  her  release  from  the 
bondage  of  that  infirmity,  and  besides, 
this  was  the  straightening  and  strength- 
ening. 

14.  With  indignation.  Though  the 
good  done  was  apparent,  and  should 
have  satisfied  him,  and  though  the  mir- 
acle should  have  shown  him  that  this 
was  the  Messiah,  the  hypocrite  opposed 
the  work,  and  on  a  religious  pretence, 
as  though  jealous  for  God's  command- 
ments. 

15.  Our  Lord  shows  that  they  ac- 
knowledged a  brute's  necessities,  and 
did  not  hesitate  to  do  such  work  as  to 
lead  cattle  to  water  on  the  Sabbath. 

16.  Yet  what  was  a  brute  in  com- 
parison with  a  human  being?      And 


bath  loose  f  his  ox  or  his  ass  from 
the  stall,  and  lead  him  away  to 
watering  ? 

16  And  ought  not  this  woman, 
being  a  daughters  of  Abraham, 
whom  Satan  hath  bound,  lo,  these 
eighteen  years,  be  loosed  from  this 
bond  on  the  sabbath-day? 

17  And  when  he  had  said  these 
things,  all  his  adversaries  were 
ashamed  :  h  and  all  the  people  re- 
joiced for  all  the1  glorious  things 
that  were  done  by  him. 

18  Then  said  he,  Unto  k  what  is 
the  kingdom  of  God  like  ?  and 
whereunto  shall  I  resemble  it  ? 

19  It  is  like  a  grain  of  niustard- 

/ch.  14.5.  gch.  19.9.  h  Isa.  45.24.  1  Pe.  3.16.  t  Ex. 
15.11.   Fs.  111.3.  I3a.  4.2.    k  Matt.  13.31.    Mar.  4.30,&c. 


this  was  besides,  one  of  the  chosen 
people — a  daughter  of  Abraham — and 
still  further,  the  brute  had  been  kept 
in  thirst  only  the  part  of  a  day,  and 
this  Avoman  had  been  bound  by  Satan 
eighteen  j^ears !  How  hardened  is  hy- 
pocrisy that  could  make  more  of  a 
brute's  passing  want,  than  of  the  for- 
lorn condition  of  a  fellow-creature, 
who  was  of  the  same  chosen  people 
with  themselves.  From  the  Rabbins 
we  find  that  it  was  lawful  to  water  cat- 
tle on  the  Sabbath. 

17.  So  our  Lord  will  confound  all 
his  opposers  in  the  day  of  final  judg- 
ment, and  they  shall  awake  to  shamo 
and  everlasting  contempt.  Dan.  12 :  2. 
^  All  the  people.  "The  common  peo- 
ple," who  were  not  opposed  to  him,  as 
the  rulers  were,  from  interest. 

18.  These  parables,  spoken  also  on 
other  occasions,  (see  Matt.  13:  21,)  are 
here  repeated,  to  show  how  Christ's 
kingdom  shall  prevail  against  all  op- 
position. See  explanation  in  notes  on 
Matt.  13:31-33.  Dr.  Tregelles  under- 
stands these  two  parables  as  showing 
the  outward  aspects  of  the  kingdom  as 
presented  to  the  eye  of  mere  man — an 
outward  spread,  but  including  evil.  A 
grain  of  mustard  seed  grows  so  as  to 


224 


LUKE. 


[Age  83. 


seed,  which  a  man  took  and  cast 
into  his  garden  ;  and  it  grew,  and 
waxed  a  great  tree ;  and  the  fowls 
of  the  air  lodged  in  the  branches 
of  it. 

20  And  again  he  said,  Whereun- 
to  shall  I  liken  the  kingdom  of 
God? 

21  It  is  like  leaven,  which  a  wo- 
man took  and  hid  in  three l  mea- 
sures of  meal,  till  the  whole  was 
leavened. 


1  See  Matt.  13.1 


become  a  tree,  such  as  was  seen  in 
Nebuchadnezzar's  vision.  Instead  of 
having  to  do  with  spiritual  and  unseen 
things,  it  should  acquire  earthly  great- 
ness, and  out  of  its  proper  sphere — 
meaning  that  the  kingdom  or  church 
shall  attain  temporal  power  in  opposi- 
tion to  its  proper  design.  The  leaven 
he  explains  as  incipient  corruption,  se- 
cretly sowing  and  spreading,  like  ' '  the 
leaven  of  the  Pharisees,"  &c,  ch.  12: 1. 
Spoken,  also,  (1  Cor.  5,)  of  evil  prac- 
tice, and  (Gal.  5,)  of  corrupt  doctrine. 
The  parable  he  understands  as  showing 
how  Christendom  will  be  leavened  with 
evil.  See  2  Tim.  3.  So,  like  the  par- 
able of  the  tares,  they  teach  that  evil 
is  secretly  to  spread  in  the  nominally 
Christian  world,  and  that  while  out- 
wardly the  kingdom  will  attain  to  earth- 
ly greatness  and  universality,  the  tares 
will  be  found  spread  among  the  wheat, 
and  the  bad  fish  in  the  net  will  need 
to  be  cast  away.  Tregelles  on  Daniel, 
p.  216.  Doubtless,  while  Christianity 
shall  universally  extend,  and  will  ne- 
cessarily attain  to  earthly  greatness, 
it  will  always  include  false  professors 
till  the  harvest  day. 
\  95.  Our  Lord  journeys  toward  Je- 
rusalem, TEACHING,  AND  IS  WARNED 
of  Herod. — Perea. 

Matt.       I       Mark.      I  Luke.  I      John. 

I  I  13.  22-35.  | 

23.  This  question  was  probably  ask- 
ed by  a  Jew,  out  of  national  pride,  or 
for  information.  The  doctrine  of  a 
"remnant  to  be  saved"  was  familiar  to 


If  22  And  he  went 
through  the  cities  and  villages, 
teaching,  and  journeying  toward 
Jerusalem. 

23  Then  said  one  unto  him, 
Lord,  are  there  few  that  be  saved  ? 
And  he  said  unto  them, 

24  Strive  a  to  enter  in  at  the 
strait  gate  :  for  b  many,  I  say  un- 
to you,  will  seek  to  enter  in,  and 
shall  not  be  able. 

25  When  e  once   the  master   of 

a  Matt.  7.13.  6  Jno.  7.3L  8.21.  Ro.  9.31.  c  Ps.  32.6. 
Isa.  55.6. 

them  in  their  Scriptures,  and  discussed 
in  the  schools.  This  man  sought  the 
opinion  of  our  Lord  on  this  important 
subject.  ^  Unto  them.  To  the  multitude, 
whom  he  took  occasion  to  address.  It 
was  not  necessarily  a  question  of  idle 
curiosity.  It  involved  the  theories  of 
universal  salvation,  that  as  Abraham's 
seed,  the  promises  applied  to  them  all. 
So  our  Lord's  answer  is  to  the  point. 
Many  shall  seek  to  enter  in,  and  shall 
not  be  able. 

24.  Strive.  "Strain  every  nerve." 
The  term  is  taken  from  the  Grecian 
games,  where  they  wrestled,  and  ran 
the  race  in  order  to  win  the  crown  of 
laurel  which  belonged  to  the  victor.  It 
is  the  term,  too,  from  which  is  our 
word  "agonize."  ^Strait.  See  the  ex- 
planation on  Matt.  7:13.  Through 
this  gate  is  the  only  entrance.  ^Shall 
seek.  Observe,  many  shall  seek  to  en- 
ter into  the  gospel  feast,  yet  not  at 
this  gate,  and  herein  shall  be  their  dis- 
appointment. This  it  is  that  makes 
the  impossibility  to  them.  Many  shall 
wish  and  labor  to  get  in,  but  strive  to 
climb  up  some  other  way,  or  turn 
aside  from  this  only  way.  It  is  not 
the  seeking,  therefore,  that  saves,  but 
the  entering  by  this  way.  Blessed,  &c. 
Rev.  22 :  14.  Observe,  this  that  is  said 
about  the  many,  refers  to  the  question 
about  the  few.  v.  23. 

25.  When  once.  "From  the  time 
that."  ^  Risen  up.  From  his  seat. 
The  case  is  that  of  a  feast,  to  which 
guests   were    admitted  by   a  narrow 


Age  33.] 


CHAP.  XIII. 


225 


the  house  is  risen  up,  and  hath 
shut*  to  the  door,  and  ye  begin  to 
stand  without,  and  to  knock  at  the 
door,  saying,  Lord,  b  Lord,  open 
unto  us  j  and  he  shall  answer  and 
say  unto  you,  I  know  you  not 
whence  ye  are : 

26  Then  shall  ye  begin  to  say, 
We  have  eaten  and  drunk  in  thy 
presence,  and  thou  hast  taught  in 
our  streets. 

27  But c  he  shall  say,  I  tell  you, 
I  know  you  not  whence  ye  are ; 
depart  from  me,  all  ye  workers  d  of 
iniquity. 

28  There  e  shall  be  weeping  and 
gnashing  of  teeth,  when  ye  shall 


wicket  door,  at  which  only  one  at  a 
time  could  enter,  and  each  apart.  Here 
the  feast  is  one  at  which  a  householder 
— "  master  of  the  house" — entertained 
his  own  family  relationship.  When  all 
were  assembled  he  rises  and  closes  the 
door,  not  the  gate,  for  this  was  xoithout, 
where  the  janitor  sat — but  the  door  of 
the  house.  There  could  be  no  longer 
any  admittance  to  the  feast,  and  it  was 
no  fault  of  the  gate,  but  of  those  who 
did  not  enter. 

26.  Then.  That  is,  "when"  (v.  25) 
you  find  that  the  door  is  shut.  \Have 
eaten,  &c.  There  may  here  be  a  refer- 
ence to  the  miracles  in  which  he  had 
fed  the  multitudes,  as  well  as  to  vari- 
ous occasions  on  which  he  had  eaten 
at  their  houses.  \In  thy  presence.  To 
eat  and  drink  with  one,  is  a  common 
phrase  to  express  familiar  company. 
We  have  been  in  your  acquaintance 
and  intercourse.  ^Taught,  They  would 
plead  this  that  would  be  their  condem- 
nation. True  he  had  come  very  near 
to  them,  but  they  had  not  received  his 
message.  So  with  all  under  the  Gos- 
pel. Christ's  name,  and  invitation, 
and  promise  are  all  familiar  things, 
and  yet  to  those  who  enter  not  through 
Christ,  who  is  the  gate,  all  this  will  be 
for  condemnation. 


see  Abraham,  and  Isaac,  and  Ja- 
cob, and  all  the  prophets,  in  the 
kingdom  of  God,  and  you  your- 
selves thrust  out. 

29  And  they  f  shall  come  from 
the  east,  and  from  the  west,  and 
from  the  north,  and  from  the 
south,  and  shall  sit  down  in  the 
kingdom  of  God. 

30  And,  behold,  there  s  are  last 
which  shall  be  first,  and  there  are 
first  which  shall  be  last. 

31  The  same  day  there  came 
certain  of  the  Pharisees,  saying 
unto  him,  Get  thee  out,  and  depart 
hence  :  for  Herod  will  kill  thee. 

32  And  he  said  unto  them,  Go 

/Re.  7.9,10.    g  Matt.  19.30. 


27.  Ye  are  not  of  my  family,  but 
strangers  and  aliens — no  relationship 
with  me.  ][  Workers  of  iniquity.  This 
term  corresponds  with  evil  doers  in  the 
Psalms. 

28.  There.  Literally,  There  there  shall 
be.  In  that  outcast  state — t^o.  ^Cast 
out.     "Cast  out,  outside." 

29.  Here  it  is  shown  in  answer  to 
the  inquiry  v.  23  that  there  shall  be 
many  saved,  but  not  they — their  Pro- 
phets, but  not  themselves — strangers, 
publicans — Gentiles  rather  than  such 
despisers,  who  should  only  behold,  and 
wonder,  and  perish.  See  Matt.  8:11, 
12. 

30.  First.  Some  take  this  for  a  pro- 
phetic declaration  of  what  shall  be  in 
the  order  of  ingathering.  Those  first 
enjoying  the  Gospel  shall  be  last  to 
enter,  and  the  Gentiles,  the  last  to  en- 
joy it  shall  be  the  first  to  enter.  It  is 
capable  of  general  application. 

31.  Will  kill  thee.  Wishes  to  kill  thee. 
It  is  not  likely  that  the  Pharisees  in- 
vented this,  because  our  Lord,  who 
knew  all  secrets,  sent  them  with  a 
message  to  Herod.  It  is  more  proba- 
ble therefore  that  Herod  Antipas  had 
sent  these  men  on  this  errand,  as  a 
means  of  getting  him  to  leave  Galilee. 
So  our  Lord  calls  him  a  fox  to  show 


226 


LUKE. 


[Age  33. 


ye,  and  tell  that  fox,  a  Behold,  I 
cast  out  devils,  and  I  do  cures  to- 
day and  to-morrow,  and  the  third 
day  I  shall  be  b  perfected. 

33  Nevertheless,  I  must  walk  to- 
day, and  to-morrow,  and  the  day 
following :  for  it  cannot  he  that 
a  prophet  perish  out  of  Jerusa- 
lem. 

34  0  c  Jerusalem,  Jerusalem, 
which  killest  the  prophets,  and 
stonest  them  that  are  sent  unto 
thee ;  how  often  would  I  have  ga- 
thered thy  children  together,  as  a 
hen  doth  gather  her  brood  under 
her  wings,  and  ye  would  not ! 


;  Zeph. 


b  He.  2.10.    c  Matt.  23.37. 


that  he  knew  him  and  his  cunning 
trick.  So  in  Mark  8:  5,  we  find  him 
warning  against  the  leaven  of  Herod, 
hypocrisy.  It  is  not  probable  that 
Herod  really  thought  of  killing  him, 
but  would  be  glad  to  have  him  fright- 
ened away  by  such  a  rumor.  He  was 
full  of  superstitious  fears,  and  he  knew 
not  what  mischief  might  come  to  him 
from  this  wonder-worker.  ^[  To-day. 
This  reply  conveys  to  Herod  the  defin- 
itive and  fixed  course  he  had  to  pur- 
sue, which  no  design  of  his  to  kill  him 
could  frustrate.  Re  was  now  journey- 
ing towards  Jerusalem  to  be  offend  up — 
v.  22.  It  was  only  a  few  days  before 
his  last  Passover.  He  would  merely 
say,  that  he  had  his  work  to  do,  and 
soon  it  would  be  finished.  ^  Be  per- 
fected. I  shall  have  ' 'finished my  work." 
It  may  also  cover  a  reference  to  the 
three  years  of  his  ministry,  as  in  the 
parable  of  the  fig-tree,  which  would 
further  appear  from  the  reference  to 
his  death  at  Jerusalem. 

83.  Walk.  This  verb  means  to  jour- 
ney, and  is  the  very  same  which  they 
used  (v.  31)  "  Depart.'"  The  meaning 
is,  "  /  must  go  on  journeying,"  as  he 
was  ' '  teaching  and  journeying  toivards 
Jerusalem."  v.  22.  He  would  express 
his  settled  purpose — and  that  he  must 
n«ed«  go  on,  yet  not  for  fear  of  Herod, 


35  Behold,  d  your  house  is  left 
unto  you  desolate  :  and  verily  I 
say  unto  you,  Ye  shall  not  see  me, 
until  the  time  come  when  ye  shall 
say,  Blessed  e  is  he  that  cometh  in 
the  name  of  the  Lord. 
CHAPTER  XIV. 

If  A  ND  it  came  to 
Jjl  pass,  as  he 
went  into  the  house  of  one  of  the 
chief  Pharisees,  to  eat  bread  on 
the  sabbath-day,  that  they  watched 
f  him. 

2  And,  behold,  there  was  a  cer- 
tain man  before  him  which  had 
the  dropsy. 

d  Le.  26.31,32.  Ps.  69.25.  Isa.  1.7.  5.5,6.  Da.  9.27.  Mi. 
3.12.  e  ch.  19.38.  Jno.  12.13.  /Ps.  37.32.  Isa.  29.20,21. 
Jer.  20.10,11. 

but  for  fulfilling  and  finishing  his 
work.  H  For,  &c.  Because,  it  is  not  pos- 
sible. Theword  means,  it  is  not  usual 
— as  we  say  strongly — it  cannot  be,  to 
show  how  utterly  unlikely.  The  force 
of  this  is  found  in  the  connexion  with 
the  words  following — 0  Jerusalem,  that 
killest  the  prophets. 

34,  35.  These  words  occur  in  Matt. 
23:  37,  38,  but  with  some  differences 
which  indicate  another  occasion  there. 
Alford  thinks  that  here  they  are  uttered 
prophetically  previous  to  their  utter- 
ance in  the  act  of  departure.  He  re- 
fers to  the  ages  then  future,  during 
which  Jerusalem  would  be  trodden 
down  of  the  Gentiles.  See  notes  on 
the  passage  in  Matthew. 

CHAPTER  XIV. 
§96.  Our  Lord  dines  with  a  chief 

Pharisee  on  the  Sabbath. — Perea. 


Matt.        | 
I 


Mark.       I        Luke.        I      John. 

14.   1-24. 


1-24.  This  means  not  the  chief  men 
among  the  Pharisees,  but  rulers  who 
were  Pharisees — supposed  here  to  be 
rulers  of  the  synagogue.  It  appears 
from  v.  7  that  there  was  an  invited 
company  there — and  we  know  that  the 
Jews  made  special  meals  on  the  Sab- 
bath. Neh.  8:  10.  IF  Tlie  Sabbath.  The 
reading  is,  "he  went  on  the  Sabbath 


Age  33.] 


CHAP.  XIV. 


227 


3  And  Jesus,  answering,  spake 
nnto  the  lawyers  and  Pharisees, 
saying,  Is  a  it  lawful  to  heal  on  the 
sabbath-day  ? 

!  4  And  they  held  their  peace, 
And  he  took  him,  and  healed  him, 
and  let  him  go : 

5  And  answered  them,  saying,  b 
Which  of  you  shall  have  an  ass  or 
an  ox  fallen  into  a  pit,  and  will 
not  straightway  pull  him  out  on 
the  sabbath-day  ? 

6  And  they  could  not  answer 
him  again  to  these  things. 

7  And  he  put  forth  a  parable  to 
those  which  were  bidden,  when  he 


ch.  13.14.     b  ch.  13.15. 


to  eat  bread."  He  did  not  go  to  feast, 
or  to  make  merry.  This  was  a  case 
of  necessity — and  as  it  proved,  of  mercy 
also.  He  was  also  invited,  v.  12. 
^[  Watched  him.  To  see  what  he  would 
do,  that  they  might  accuse  him. 

2.  Man.  It  would  seem  likely  from 
the  last  clause  of  the  v.  preceding, 
that  this  man  was  placed  there  by  the 
Pharisees  as  a  challenge  to  him,  and 
that  they  watched  him  to  see  whether 
he  would  heal  him  on  the  Sabbath. 
This  appears  further  from  the  question 
of  our  Lord  which  is  recorded  as  an 
answer.  This  implies  that  they  first 
questioned  him  on  the  point,  or  more 
probably  intimates  that  he  knew  their 
thoughts  and  answered  their  inward 
and  secret  queries. 

3,4.  Is  it  lawful.  He  puts  the  question 
to  them  to  show  it  unlawful  if  they 
could.  Tf  Took  him.  Literally — Lay- 
ing hold.  It  often  occurs  in  the  phrase 
taking  by  the  hand. 

5.  They  were  completely  silenced, 
at  his  knowledge  of  their  thoughts, 
and  his  wonder-working  power,  and 
he  continued  his  vindication  by  a  case 
in  point. 

6.  "  And  they  were  not  able  to  con- 
tradict him  as  to  these  things." 

7.  Marked.  Observed.  IT  Chief  rooms. 
Chief  seats  or  places.  It  is  likely  that 
this  was  a  great  feast,  and  attended  by 


marked  how  they  chose  out  the 
chief  rooms )  saying  unto  them, 

8  When  c  thou  art  bidden  of  any 
man  to  a  wedding,  sit  not  down 
in  the  highest  room ;  lest  a  more 
honourable  man  than  thou  be  bid- 
den of  him ) 

9  And  he  that  bade  thee  and  him 
come  and  say  to  thee,  Give  this 
man  place,  and  thou  begin  with 
shame  to  take  the  lowest  room. 

10  But  when  thou  art  bidden,  go 
and  sit  down  in  the  lowest  room ; 
that  when  he  that  bade  thee  com- 
eth,  he  may  say  unto  thee,  Friend, 
go    up    higher ;  then    shalt  thou 

c  Pr.  25.6,7. 

many  of  rank.  The  Jews  sat  at  ta- 
bles formed  with  three  sides  of  a 
square,  so  that  the  seats  at  the  head, 
or  opposite  the  open  side,  were  the 
chief.  Here  sat  the  master  of  the 
feast.  See  plate,  Matt.  23 :  6.  There 
would,  of  course,  be  other  such  places 
at  a  large  entertainment. 

8.  Highest  room.  The  term  is  the 
same  as  in  v.  7,  meaning  the  chief 
place  at  table.  \  More  honorable.  A 
person  of  more  consequence,  and  held 
in  higher  esteem.  Our  Lord  did  not 
here  encourage  the  mere  artificial  dis- 
tinctions of  life,  as  though  rank  were 
merit  in  his  view,  or  would  entitle 
one  to  consideration  always,  or  apart 
from  desert.  But  taking  society  as  it 
is,  he  taught  the  consequence  of  such 
ambitious  self-preferment,  and  in  this 
teaching  he  meant  to  have  reference 
also  to  the  kingdom  of  God.  v.  16. 

9.  Give  this  man  place.  This  was  the 
phrase  which  they  used,  for  frequently 
they  quarreled  about  the  chief  seats 
at  feasts. 

10.  That  xohen.  In  order  that.  This 
is  presented  by  our  Lord,  not  as  a  mo- 
tive for  so  doing,  but  as  a  consequence 
of  it.  See  v.  8.  \  Worship.  The  term 
means  honor,  respect. 

11.  For.  The  reason  of  such  a  re- 
sult is  given  in  a  proverbial  saying  or 
adage,  such  as  was  common  among  the 


228 


LUKE. 


[Age  33. 


have  worship  in  the   presence  of 
them  that  sit  at  meat  with  thee. 

11  Fora  whosoever  exalteth  him- 
self shall  be  abased  ;  and  he  that 
humbleth  himself  shall  be  ex- 
alted. 

12  Then  said  he  also  to  him  that 
bade  him,  When  thou  makest  a 
dinner  or  a  supper,  call  not  thy 
friends,  nor  thy  brethren,  neither 
thy  kinsmen,  nor  thy  b  rich  neigh- 
bours; lest    they   also  bid    thee 

a  1  Sa.  15.17.  Job  22.29.  Ps.  18.27.  Pr.  15.33.  29.23. 
Matt.  23.12.  ch.  18.14.  Ja.  4.6.  IPe.  5.5.     6  Pr.  22.16. 


Jewish  doctors.  Men  who  evidently 
seek  to  advance  themselves  at  the  ex- 
pense of  others,  and  are  always  for- 
warding self,  are  generally  understood 
and  opposed,  and  rarely  succeed : 
while  it  is  God's  plan  of  grace  to  abase 
the  proud  and  raise  the  lowly. 

12  Our  Lord  doubtless  referred  to 
such  an  ostentatious  feast  as  this  of 
the  Pharisees,  where  only  friends  and 
kin — the  grand  and  rich — were  invit- 
ed ;  to  please  self,  to  court  favor,  and 
get  a  return.  Do  not  do  as  is  here 
done.  Do  not  act  on  the  principle  of 
this  feast,  to  pamper  pride  and  selfish- 
ness. This  direction  does  not  discour- 
age the  natural  courtesies  and  friend- 
ships of  life,  but  only  the  heartless, 
artificial  modes  of  worldly  society. 
The  former  are  taken  for  granted,  as 
to  be  shown  in  daily  conduct.  But  for 
special  outlay,  attend  to  charity  rather 
than  to  vanity,  and  look  for  a  reward 
such  as  men  cannot  give.  "Christ 
did  not  intend  to  dissuade  us  from  any 
thing  courteous,  but  merely  to  show 
that  acts  of  civility  which  are  custo- 
mary among  men,  are  no  proof  what- 
ever of  charity."  Calvin.  ^  Bid  thee 
again ;  i.  e.  return  the  invitation,  and 
so  pay  you  back,  in  which  case  you 
have  done  no  favor,  but  only  put  another 
under  obligation  and  made  him  con- 
tract a  debt. 

13.  Our  Lord  was  introducing,  by 
this,  the  method  of  his  grace  in  the 
Gospel,  which  so  encourages  humility 
and  scorns  pride 


again,  and  a  recompense  be  made 
thee. 

13  But  when  thou  makest  a 
feast,  call  the  e  poor,  the  maimed, 
the  lame,  the  blind : 

14  And  thou  shalt  be  blessed ; 
for  they  cannot  recompense  thee  ; 
for  thou  shalt  be  recompensed  at 
the  resurrection  of  the  just. 

15  And  when  one  of  them  that 
sat  at  meat  with  him  heard  these 
things,  he  said  unto  him,  Blessed  d 


c  Ne.  8.10,12.      d  Re.  19.9. 


14.  Thou  shalt  be  blessed.  Because 
{otl)  they  cannot  recompense  thee, 
for  (yag)  thou  shalt  be  recompensed. 

^  Resurrection  of  the  just.  See  Acts 
24 :  15,  as  contrasted  with  that  of  the 
unjust,  and  John  5  :  29.  Resurrection 
of  life  and  of  condemnation.  He 
should  have  part  in  the  resurrection 
of  the  just,  and  not  of  the  unjust,  and 
at  that  time  he  should  have  his  reward. 
See  Matt.  10:  42  and  25:  34-36.  The 
Pharisees  believed  that  the  just  would 
be  raised  at  the  coming  of  the  Mes- 
siah, for  the  establishment  of  an 
earthly  kingdom.  "  The  higher  love 
imparted  in  regeneration  ennobles  all 
the  natural  ties  of  affection.  •  Christ 
pronounces  those  to  be  blest,  who  ex- 
ercise liberality  without  any  expec- 
tation of  earthly  reward,  for  they  mani- 
festly look  to  God."  Calvin.  It  is  no 
where  intimated  that  alms  can  pur- 
chase salvation,  or  forgiveness  of  sin, 
as  the  Papists  hold. 

15.  Kingdom  of  God.  This  was  a 
Jew,  doubtless,  who  understood  Christ 
as  referring  to  the  temporal  kingdom 
for  which  they  looked,  when  they 
should  sit  around  him  at  his  table. 
They  believed  that  the  kingdom  should 
be  opened  by  a  great  feast,  of  which 
all  the  members — the  Jews — should 
be  guests. 

16.  Our  Lord  explains  more  directly 
the  nature  of  his  gospel  kingdom. 
This  is  not  the  same  parable  as  in 
Matt.  32,  but  agrees  in  some  points, 
as  is  natural  enough,  on  the  same  grea* 


Age  33.] 


CHAP.  XIV. 


229 


is  he  that  shall  cat 
kingdom  of  God. 

16  Then  said  he  nnto  him,  A a 
certain  man  made  a  great  supper, b 
and  bade  many ; 

17  And  sent  his  servant  at  sup- 
per-time to  say  to  them  that  were 
bidden,  Come,  c  for  all  things  are 
now  ready. 

18  And  they  all  with  one  consent 
began  to  make  excuse.  Thed  first 
said  unto  him,  I  have  bought  a 
piece  of  ground,  and  I  must  needs 
go  and  see  it :  I  pray  thee  have 
me  excused. 

6,7.     cPr.  9.2,5.    Ca.  5.1. 


a  Matt.  22.2, &c. 
Isa.  55.1.2.    d  ch. 


6  Isa. 
.14. 


bread  in  the  (  19  And  another  said,  I  have 
bought  five  yoke  of  oxen,  and  I  go 
to  prove  them  :  I  pray  thee  have 
me  excused. 

20  And  another  said,  I  have e 
married  a  wife,  and  therefore  I 
cannot  come. 

21  So  that  servant  came,  and 
shewed  his  lord  these  things.  Then 
the  master  of  the  house,  being  an- 
gry/ said  to  his  servant,  Go  out 
quickly  into  the  streets^  and  lanes 
of  the  city,  and  bring  in  hither  the 
poor,h  and  the  maimed,  and  the 
halt,1  and  the  blind. 

e  ver.  26.  1  Cor.  7.33.  %  Ps.  2.12.  g  Re.  22.17.  ft  1 
Sa.  2.8.  Ps.  113.7,8.    t  Ps.  38.7.  Isa.  33.23.  35.6. 


subject.  See  notes  on  Matthew. 
TT  Great  supper.  Like  the  gospel  feast 
— a  feast  of  fat  things.  Is.  25:  6. 
\  Bade  many.  There  was  a  class  first 
called.  These  were  not  only  the  Jews 
in  distinction  from  the  Gentiles,  but 
the  rich  and  learned  and  great  among 
the  Jews,  as  distinct  from  the  poor. 
v.  21. 

17.  The  supper  time.  When  "  all 
things  were  ready.  Such  was  "the 
fullness  of  time,"  when  God  sent  his 
Son.  The  servant  is  eminently  our 
Lord,  called  in  Isaiah  the  "  servant  of 
Jehovah,"  who  was  to  be  given  as  a 
covenant  to  the  people — a  light  to  the 
Gentiles.  Yet  the  thrice  sending  here 
mentioned  may  include,  1.  John  the 
Baptist ;  2.  the  Apostles ;  and  3.  the 
ordinary  ministry. 

18.  With  one  consent.  "Of  one,"  or 
from  one,  that  is,  from  one  nature  or 
heart.  All  the  various  pretexts  which 
men  adopt  for  neglecting  or  rejecting 
the  Gospel,  come  from  one  source  and 
fountain — the  depraved  heart  of  man, 
his  fallen  nature.  %  I  must  needs.  Lit- 
erally— I  have  a  necessity  to  go;  which 
is  a  strong  term,  as  though  he  had 
bought  it  on  this  condition  of  examin- 
ing it ;  or  it  may  be,  the  mere  pride  of 
acquiring  possessions,  which  seemed  to 
compel  him.  So  men  plead  business 
as  a  most  positive  necessity  even  for 
letting  the  Gospel  go. 


19.  I  go.  This  indicates  only  his  pur- 
pose or  plan  of  going,  to  prove  them — 
perhaps  that  he  was  just  now  setting 
out.  These  both  beg  to  be  excused. 
Both  these  urged  the  strong  compul- 
sion of  worldly  business. 

20.  I  cannot.  This  one  bluntly  ex- 
cuses himself — does  not  ask  to  be  ex- 
cused— and  puts  his  worldly  relations 
as  a  sufficient  reason  for  declining — a 
reason  at  any  rate  satisfactory  to  him- 
self, as  though  that  were  enough.  As 
Trench  notices,  this  would  have  been 
reason  for  his  not  going  to  battle,  (Deut. 
24 :  5.)  but  not  for  his  declining  the 
feast.  1  /  cannot.  It  is  plain  that  the 
mere  fact  of  his  marrying  a  wife,  was 
no  positive  preventive,  but  only  so  in 
his  own  mind  and  feeling.  He  was  too 
much  taken  up  with  his  new  relations 
to  attend  to  this  other  business.  I  have 
a  feast  of  my  own — why  trouble  me 
with  yours  ?  To  all  these  excuses  ob- 
serve the  application  of  v.  26. 

21.  This  was  the  result  of  the  first 
effort  of  our  Lord  with  the  Jews,  espe- 
cially the  rulers.  John  7:  48,  He  was 
angry  at  these  and  gave  the  direction 
to  go  to  another  class — yet  still  of  the 
Jews  of  the  city:  but  to  go  from  the  pal- 
aces to  the  streets  and  lanes,  and  call 
in  such  as  the  poor,  &c.  These  are  the 
same  as  are  mentioned  in  v.  13  —  the 
needy  multitude  who  have  no  recom- 

I  pense  to  make.     These,  many  of  them 


20 


230 


LUKE. 


[Age  33. 


22  And  the  servant  said,  Lord,  it 
is  done  as  thou  hast  commanded, 
and  yet  a  there  is  room. 

23  And  the  lord  said  unto  the 
servant,  G-o  out  into  the  highways 
and  hedges,  and  compel b  them  to 
come  in,  that  my  house  may  be 
filled. 

24  For  I  say  unto  you,  thatc 
none  of  those  men  that  were  bid- 
den shall  taste  of  my  supper. 


a  Ps.  '03.fi.  130.7. 
3.  He.  12.25. 


110.3.    a  Pr.  1.24.  Matt.  21. 


came.  Such,  at  least,  as  felt  them- 
selves to  be  of  this  class.  Always,  to 
whom  the  Gospel  is  glad  tidings,  to 
them  it  is  the  Gospel  of  Salvation. 
Those  whom  the  Pharisees  accounted 
outcast  and  contemptible,  should  be 
brought  in  before  them. 

22.  Bengel  remarks  here,  that  neith- 
er nature  nor  grace  allows  a  vacuum. 
But  though  God  has  put  in  operation 
so  many  means  for  filling  his  table  with 
guests,  it  may  always  be  said,  "and 
yet  there  is  room." — The  banquet  hall 
is  so  large, 

23.  Here  the  parable  has  a  prophetic 
reference,  and  alludes  to  the  work  of 
tfea  Apostles  after  Christ,  and  to  that 
of  the  Christian  ministry  after  them. 
The  calling  of  the  Gentiles — those  in 
the  country  and  outside  of  the  city — 
is  here  intimated,  and  its  meaning 
would  afterwards  appear  more  fully. 
^Hedges.  Rather,  "hedged  paths,"  as 
across  fields.  T[  Compel  them.  This  is 
taken  by  the  Papal  Church  of  Rome 
as  authorizing  their  system  of  enfor- 
cing their  faith  by  the  civil  power — of 
compelling  men  by  fire,  imprisonment 
and  sword,  to  be  Papists.  Hence  they 
have  always  held  that  Protestants 
should  l)e  tortured  into  a  profession  of 
Papacy,  or  put  to  death.  No  such  idea 
is  found  here — but  farthest  from  that, 
those  from  the  highways  who  would 
hold  back  as  unworthy,  should  be  con- 
strained and  made  to  come  by  the  most 
earnest  persuasion.  Gen.  19 :  16.  So, 
also,  they  should  compel  men  by  utter- 
ing this  invitation  to  receive  the  Gos- 
pel as  Christ's  command,  in  which  there 


^f  25  And  there  went 
great  multitudes  with  him:  and 
he  turned  and  said  unto  them, 

26  If  any  man  come  to  me,  andd 
hate  not  his  father,  and  mother, 
and  wife,  and  children,  and  breth- 
ren, and  sisters,  yea,  and  his  own 
life  e  also,  he  cannot  be  my  disci- 
ple. 

27  And  f  whosoever   doth    not 


d  De.  33.9.    Matt.  19.37.        e  Acts  20.24.    Re.  12.11. 
/Matt.  16.24.     Mar.  8.34.  ch.  9.23.  2  Ti.  3.12. 


is  no  option,  as  at  a  human  feast,  but 
a  compulsion,  as  it  is  made  not  merely 
the  pleasure,  but  also  the  highest  duty 
and  necessity  of  all. 

24.  For  I  say  unto  you.  As  the  ad- 
dress is  here  to  more  than  one,  ("you" 
being  in  the  plural  of  the  Greek,)  it  is 
inferred  that  our  Lord  here  spoke  to 
the  company,  and  thus  gave  the  appli- 
cation of  his  parable  at  once.  This 
would  bring  the  discourse  to  a  most  im- 
pressive termination,  and  serve  to  ex- 
plain it  most  directly,  and  show  how 
it  was  addressed  to  their  case.  So  the 
Prophets  sometimes  closed  their  visions 
by  a  word  of  application. 

\  97.  What  is  required  of  true  dis- 
ciples.— Perea. 

Matt.        I         Mark.        I         Luke.  I       John. 

|14.25-35. 1 

25.  Ou_*  Lord  is  still  passing  along 
through  Perea,  on  the  other  side  of  Jor- 
dan (E.)  on  his  way  to  Jerusalem. 

26.  See  Matt.  10:37,  38,  notes.  This 
refers  back  to  the  excuses  and  all  ex- 
cuses possible. 

27.  This  was  often  stated  by  our  Lord 
as  the  rule  of  discipleship.  In  Matt. 
16 :  24,  Mark  8:  34,  and  Luke  9: 23,  it 
is  laid  down  in  a  different  form.  ^Hate. 
That  is  comparatively;  as  the  referen- 
ces to  the  excuses  will  explain,  and  as 
shown  in  vs.  28,  29.  Those  men  should 
have  thought  infinitely  less  of  their 
farms,  oxen  and  families,  than  of  Christ; 
and  one's  own  life  should  even  be  held 
of  secondary  consideration.  We  should 
be  willing  to  lose  it  for  his  sake  and 
the  Gospel's,  Matt.  16:25.  Mark  8:35. 


Age  33.] 


CHAP.  XIV. 


231 


bear  his  cross,  and  come  after  me, 
canoot  bo  my  disciple. 

28  For  which  of  you,  intending  a 
to  build  a  tower,  sitteth  not  down 
first  and  counteth  the  cost,whether 
he  have  sufficient  to  finish  it? 

29  Lest  haply,  after  he  hath  laid 
the  foundation,  and  is  not  able  to 
finish  it,  all  that  behold  it  begin 
to  mock  him, 

30  Saying,  This  man  began  to 
build,  and  was  not  able  to  finish." 

31  Or  what  king,  going  to  make 
war  against  another  king,  sitteth 
not  down  first,  and  consulteth c 
whether  he  be  able  with  ten  thou- 

aPr.  24.27.    6  He.  6.11.    a  Pr.  20.18. 

Luke  9:24.    And  this  is  because  no  man 
can  serve  two  masters.   Luke  16:13. 

28.  A  tower.  This  might  be  such  as 
is  sometimes  built  in  a  vineyard,  (Matt. 
21:23,)  but  here,  probably,  a  castle 
Buch  as  was  erected  on  the  crowns  of 
hills,  as  a  defence  from  the  enemy. 
These  served  also  as  mansions  for  res- 
idence. Spiritual  advancement  is  liken- 
ed to  building,  from  which,  also,  is  our 
word  edify.  1  Cor.  3:10.  \Counteththe 
cost.  Reckonetk  the  whole  expense  of 
the  undertaking  from  first  to  last. 
^Whether.  Literally — If  he  have  the 
requisites  for  the  finishing.  The  con- 
nexion is  plain. — Our  Lord  would  show 
that  to  carry  out  the  doctrine  of  Chris- 
tian discipleship,  every  other  interest 
must  be  subordinate,  and  in  a  compar- 
ative sense,  "hated,"  as  v.  27.  When- 
ever those  earthly  interests  should  be 
required  to  be  laid  on  his  altar,  they 
must  be  given  up.  This  is  the  cost  of 
being  a  disciple.  Hence  the  cost  should 
be  counted,  else  the  work  of  following 
Christ  could  not  be  carried  through. 

29.  Lest  haply. — Lest  perhaps.  This 
counting  the  cost  is  only  the  part 
of  common  prudence,  and  necessary, 
if  one  would  avoid  shame  and  scorn. 
"Some  shall  awake  to  shame  and  ever- 
lasting contempt."  Dan.  12:2. 

30.  31.  This  parable  has  a  more  en- 
larged scope.  The  meaning  is,  "In  wish- 


sand    to  meet    him    that  cometh 
against  him  with  twenty  thousand? 

32  Or  else,  while  the  other  is  yet 
a  great  way  off,  he  sendeth  an 
anibassage,  and  desireth  condi- 
tions of  peace. 

33  So  likewise,  whosoever  he  be 
of  you  that  forsaketh  not  all d  that 
he  hath,  he  cannot  be  my  disciple. 

34  Salt e  is  good ;  but  if  the  salt 
have  lost  his  savour,  wherewith 
shall  it  be  seasoned  ? 

35  It  is  neither  fit  for  the  land, 
nor  yet  for  the  dunghill ;  but  men' 
cast  it  out.  He  that  hath  ears  to 
hear,  let  him  hear. 

d  Ph.  3.7,8.    e  Matt.  5.13.  Mar.  9.50.  /  Jno.  15.16. 


ing  to  follow  me  ye  undertake  a  contest 
which  ye  are  unable  to  carry  through. 
Come  first  to  the  conviction  of  your  own 
weakness,  and  seek  the  power  of  the 
Spirit,  then  shall  ye  be  qualified  for 
the  kingdom  of  God." — Olshausen.  The 
connexion  is  still  with  vs.  26,  27. 

31.  Consulteth. — Considereth.  This 
is  upon  a  deep  personal  self-examina- 
tion. If  With.  Literally — In  ten  thou- 
sand-— as  all  his  force.  So  fearfully 
are  the  odds  against  him.  ^  To  meet. — 
To  oppose  him. 

32.  The  sad  result  is  that  he  must 
yield  to  the  kingdom  of  this  world,  if 
he  have  only  his  own  ten  thousand 
force. 

33.  So  likewise.  Here  is  shown  the 
application  of  the  parables,  and  of  ch. 
9:  61,  62. 

34.  35.  This  saying  is  found  in  the 
Sermon  on  the  Mount,  Matt.  5:13, 
notes.  See  also  Mark  9:29-30.  They 
were  doubtless  spoken  on  various  occa- 
sions. ^Good.  The  Christian  is  good. 
It  is  meant  to  operate  as  a  conservative 
influence,  and  does  keep  society  from 
corruption.  1"  But  if  the  salt  have  lost 
his  savour.  Literally — If  it  be  corrupt- 
ed, or  spoiled— itself  (its  quality  of  salt- 
ness.)  T[  Seasoned. —  Salted.  Its  use 
is  to  salt  other  things ;  but  what  shall 
salt  it,  or  how  shall  it  have  this  qual- 
ity imparted. 


232 


LUKE. 


[Age  33. 


CHAPTER  XV. 

IfmHEN  *   drew 

_L     near     unto 

him  all  the  publicans  and  sinners, 

for  to  hear  him. 

2  And  the  Pharisees  and  scribes 

a  Matt.  9.10,&c. 

85.  Fit  for  the  land.  A  salt  soil  is  bar- 
renness itself,  as  about  the  Dead  Sea. 
fl  Men.  Literally — They  cast  it  out,  i.  e, 
as  useless.  A  coarse  rock  salt  was  used 
in  the  temple  for  sacrificial  purposes. 
There  was  an  apartment  where  it  was 
kept  stored  away.  It  lost  its  quality 
by  much  exposure  to  the  air,  then  it 
was  thrown  out  to  mend  the  paths  and 
roads — "trodden  under  foot  of  men." 
Matt.  5:13,  and  notes. 

CHAPTER  XV. 

I  98.    Parables  of  the  Lost   Sheep 
and  Prodigal  Son. — Perea. 

Matt.        I       Mark.       |        Luke.       |       John. 
J  1 15.   1-32.] 

1-32.  These  parables  were  spoken 
in  connexion  with  the  foregoing  dis- 
course, to  illustrate  our  Lord's  com- 
passion and  love,  in  extending  to  sin- 
ners the  benefits  of  his  kingdom.  He 
would  show  himself  as  the  Saviour 
who  has  come  to  seek  and  save  the 
lost.  There  is  also  a  reference  to  the 
calling  of  the  Gentiles,  in  which  Luke's 
narrative  partakes  of  the  spirit  of  Paul's 
writings,  as  it  is  called,  the  Pauline 
Gospel.  See  Introduction  to  Luke.  Ben- 
gel  takes  these  three  parables  as  dis- 
tinguishing between  three  cases  of  sin- 
ners who  are  sought  after  in  the  Gos- 
pel. The  lost  sheep  is  the  stupid  sin- 
ner— the  lost  coin,  is  the  sinner  who  is 
plainly  unaware  of  himself  and  his 
own  case — the  lost  son,  is  the  sinner 
who  is  knowing  and  voluntary  in  his 
transgression.  In  seeking  the  first, 
Christ  acts  the  part  of  a  Shepherd, 
following  him  on  his  lost  way  and 
bringing  him  back  on  his  shoulders. 
In  recovering  the  second,  the  Spirit's 
power  (in  the  ordinances)  is  most  dis- 
played (John  1 :  4) — finding  him  in  the 
dust,  and  giving  "  the  light  of  life" — 
"the  Spirit  and  the  Bride  say  come." 


murmured,  saying,  This  man  re- 
ceiveth  sinners,  and  eateth  b  with 
them. 

3  And   he   spake    this    parable 
unto  them,  saying, 

4  What  c  man  of  you  having  an 

b  Acts  11.3.  1  Cor.  5.9-J1.  Ga,  2.12.     a  Matt.  18.12. 


In  recovering  the  third,  the  Father — 
the  God  in  Christ,  shows  his  work.  That 
which  the  Father  does  in  the  case  of 
the  prodigal  son,  the  Son  Jesus  did 
before  their  eyes,  and  the  Spirit  would 
do  the  same  after  his  departure  to 
heaven.  Yet  Father,  Son,  and  Spirit, 
work  in  every  true  conversion. 

1.  Publicans.  He  took  occasion  from 
the  crowding  around  him  of  this  class, 
whom  the  Pharisees  despised  and  hated, 
to  show  that  his  grace  extended  to 
such — as  having  need  of  a  Physician. 
In  addition  to  the  unprincipled  extor- 
tions of  these  publicans,  they  were 
hated  as  traitors  to  the  cause  of  the 
nation,  as  they  served  the  Romans, 
and  sided  with  them  for  gain,  and  col- 
lected oppressive  taxes  for  a  heathen 
Treasury. 

2.  Murmured.  To  each  other,  and 
the  disciples.  If  Receiveth.  That  is  gra- 
ciously. This  is  an  affecting  testimony 
to  our  Lord's  willingness  to  receive 
sinners.  They  would  condemn  our  Lord 
for  doing  that  which  is  the  glory  of 
his  gospel,  and  without  which  none  of 
us  could  have  hope. 

3.  This  parable  was  spoken  in  sub- 
stance also  on  another  occasion  (see 
Matt.  18 :  12,  13)  which  is  not  strange, 
as  any  one  in  long  teaching  would 
often  bring  forward  the  same  illustra- 
tion, as  a  vital  topic.  There  it  had  a 
different  point,  as  applied  to  the  Shep- 
herd's care  of  single  lambs. 

4.  Here  the  parable  shows  the  great 
grace  that  would  so  follow  up  a  wan- 
dering one,  however  long  and  far 
astray.  Christ  is  our  Shepherd.  Ps. 
23:  1.  Eze.  34:  6,  11-15.  This  is 
Christ's  love  in  seeking  the  lost.  ^  A 
hundred  sheep.  He  is  supposed  to  be 
rich  in  flocks.  It  is  not  as  though  this 
were  his  only  sheep.  So  God  would 
not  be  impoverished  by  our  loss.     Yet 


Age  33.] 


CHAP.  XV. 


238 


hundred  sheep,  if  he  lose  one  of 
them,  doth  not  leave  the  ninety 
and  nine  in  the  wilderness,  and  go 
after  that  which  is  lost,  until  he 
find  it  ? 

5  And  when  he  hath  found  it,  he 
layeth  it  on  his  shoulders,  rejoi- 
cing. 

6  And   when  he  cometh  home, 

in  love,  he  seeks  us.  Men  would  yet 
do  this  from  self-interest,  and  should 
they  not  justify  our  Lord  in  seeking 
even  the  publican  ?  f  Leave  the  ninety 
and  nine.  These  are  not  abandoned  to 
any  want — only  they  are  left  in  the 
back-ground.  ^[  The  wilderness.  This 
in  the  East,  is  not  a  desolate  and  bar- 
ren district — but  a  vast  tract  for  pas- 
tures of  flocks.  In  these  the  wander- 
ing tribes  and  shepherd  families  keep 
their  flocks,  at  this  day,  allowing  them 
full  range.  ^  Go  after.  Our  Lord  in 
the  gospel  pursues  men.  He  not  only 
came  down  to  us  from  heaven,  but  he 
follows  us  up  by  his  grace,  making 
room  for  it  and  enforcing  it  in  his  prov- 
idence and  by  his  Spirit.  And  this  he 
does  with  such  persistency — coming 
down  to  our  depths  of  sin  and  misery 
— and  with  his  people,  continuing  to 
invite  and  warn  to  the  end.  ^  Until. 
In  every  case  of  conversion,  if  he  had 
given  up  the  pursuit  there  would  have 
been  no  salvation.  This  class — the 
lost — the  outside,  are  here  distinguished 
from  the  just — the  legally  righteous 
who  "need  no  physician,"  in  their 
view,  and  "no  repentance."  v.  7.  He 
"  came  not  to  call  the  righteous  but 
sinners  to  repentance."  These  indeed 
had  always  kept  to  the  flock  externally 
— and  boasted  in  the  covenants,  but 
theirs  was  not  a  case  to  draw  out  the 
heart  of  Christ,  but  rather  to  be  left  in 
the  wilderness  to  get  natural  pastures, 
while  the  lost  one,  as  some  Syropheni- 
cian  woman  from  the  heathen  coasts, 
would  be  taken  "  home."  v.  6. 

5.  We  have  often  seen  the  shepherds 
in  Palestine,  carrying  single  sheep,  such 
as  from  weariness  or  wandering  could 
not  be  driven.     This  shows  the  love — 


he  calleth  together  his  friends  and 
neighbours,  saying  unto  them, 
Rej  oice  with  me  )  for  I  have  found 
my  sheep  a  which  was  lost. 

7  I  say  unto  you,  that  likewise 
joy  shall  be  in  heaven  over  one 
sinner  that  repenteth,  more  than 
over  ninety  and  nine  just  persons 
which  b  need  no  repentance. 

a  Ps.  119.176.   1  Pe.  2.25.     6  ch.  5.3S. 

that  he  does  not  now  rebuke  and  de- 
nounce the  wanderer,  but  bears  it  home 
with  joy,  \Layeth  it  on  his  shoulders. 
"  Here,"  says  Melancthon,  "is  a  sweet 
idea  thrown  in,  of  our  Lord's  suffering 
unto  death.  He  transferred  our  bur- 
den to  himself  and  became  a  victim 
for  us."  He  bore  our  load  of  sins. 
But  in  the  Shepherd's  going  out  in 
search,  we  have  the  undertaking  of  the 
work. 

6.  Cometh  home.  This  would  seem 
to  refer  to  heaven,  as  in  v.  7  it  is 
applied — and  as  from  heaven  he  went 
out,  and  now  returns  thither.  ^Friends 
and,  neighbours — are  those  in  the  pres- 
ence of  the  angels  of  God — saints  and 
all  heaven — who  are  the  friends  of 
Christ  and  dwellers  together  in  glory. 
"Is  there  joy*in  heaven  at  thy  conver- 
sion and  shall  there  be  none  at  thy 
glorification?"  Baxter.  This  safe  bring- 
ing home,  refers  to  both,  and  espe- 
cially includes  the  latter. — "Father,  I 
will  that  they  also  whom  thou  hast 
given  me  be  with  me  where  I  am." 
"Precious  in  the  sight  of  the  Lord 
is  the  death  of  his  saints."  ^My  sheep. 
This  lost  sheep  was  his,  therefore  he 
sought  it  out  and  found  it.  See  John 
ch.  10.  "My  sheep  hear  my  voice 
and  I  know  them  and  they  shall  never 
perish,"  &c.  To  save  his  sheep  is  the 
joy  and  the  rejoicing  of  our  Lord. 

7.  Likewise.  In  like  manner.  If  Re- 
penteth. Here  it  is  plain  that  the  lost 
one  is  brought  back  by  repentance, 
which  is  a  change  of  mind.  Yet  if 
Christ  left  us  to  find  our  own  way 
home,  we  should  fail  after  all.  We 
could  not  even  make  our  own  way  back 
to  him.  He  taketh  the  penitent  on 
his  shoulders — assumes  his  load — car- 


20* 


234 


LUKE. 


[Age  33. 


8  Either  what  woman  having  ten 
1pieces  of  silver,  if  she  lose  one 
piece,  doth  not  light  a  candle,  and 
sweep  the  house,  and  seek  dili- 
gently till  she  find  it? 

9  And  when  she  hath  found  it, 
she  calleth  her  friends  and  her 
neighbours  together,  saying,  Re- 

1  Drachma,  here  translated  a  piece  of  silver,  is  the 
eighth  part  of  an  ounce,  which  cometh  to  seven-pence 
half-penny,  and  is  equal  to  the  Roman  penny.  See 
Matt.  18.28. 


ries  him  through  and  suffers  him  not  to 
be  finally  lost.  ^  Joy.  The  repenting 
sinner  is  the  object  of  joy  in  heaven — 
"in  the  presence  of  the  angels  of  God." 
It  is  a  joy  of  angels  not  only,  but  of 
the  redeemed  there,  and  of  God  him- 
self. \More  than — (>/) — Rather  than. 
It  is  not  necessary  to  suppose  any  joy 
over  those  who  are  righteous  only  in 
the  eye  of  the  letter :  though  the  young 
ruler  who  had  kept  all  the  commands 
from  his  youth  up  was,  in  a  sense, 
loved  by  Christ.  Mark  10:  21,  This 
makes  the  parable  so  applicable  to 
these  boasting  Pharisees  who  called 
all  others  "sinners."  Christ  would 
show  them  that  his  plan  of  seeking  and 
saving  the  outside  people,  who  never 
were  of  the  fold,  but  only  his  lost  sheep, 
made  these  despised  penitents  the  ob- 
jects of  joy  in  heaven — as  they,  in 
their  vain  boasts,  could  never  be. 
T[  Need  no  repentance — that  is,  in  their 
own  view — or  even  in  the  sense  of  out- 
ward observaDce,  who  were  always 
in  the  external  fold  of  the  church,  and 
never  strayed  away  from  the  enclosure, 
but  withal  never  were  really  the  Lord's. 
See  Matt.  9 :  12,  13. 

8.  What  ivoman.  The  general  sense 
is  still  the  same — illustrating  our  Lord's 
work,  of  seeking  and  saving  the  lost, 
appealing  to  their  common  experience. 
But  he  seeks  also  by  His  Spirit.  The 
woman,  the  house,  &o.  would  intimate 
that  the  Spirit's  work  of  seeking  his 
lost  coin,  in  the  visible  church,  is  here 
meant.  Lighting  a  candle  and  sweep- 
ing the  house,  would  then  represent 
the  use  of  the  truth,  by  which  the  lost 
piece  is  sought,  and  the  thorough 
searching  the  house  by  all  means — 


joice  With  me;  for  I  have  found 
the  piece  which  I  had  lost. 

10  Likewise  I  say  unto  you,  a 
there  is  joy  in  the  presence  of  the 
angels  of  Grod  over  one  sinner 
that  repenteth. 

11  And  he  said,  A  certain  man 
had  two  sons  : 

a  Eze.  18.23,32.  33.11.    Acts  11.18.    Phil.  15.16. 


like  the  sifting  process  of  fanning  the 
grain  and  separating  the  wheat  by  a 
thorough  purging  of  his  floor,  or  his 
outward  church.  This  would  intimate 
that  though  he  seeks  among  publicans 
and  sinners,  he  seeks  also  among  the 
outward  Israel,  and  is  equally  rejoiced 
to  find  the  lost  and  useless  coin.  It 
was  stamped,  indeed,  but  until  then, 
and  but  for  this,  was  lost.  Christians 
are  Christ's  possession — inheritance — 
money. 

"Pearl  of  price,  by  Jesus  bought, 
To  his  glorious  likeness  -wrought."         Toplady. 

11.  This  parable  is  taken  by  some 
to  refer  to  the  Jews  and  the  Gentiles, 
as  the  two  sons ;  the  former  being  re- 
presented by  the  elder  son,  murmuring 
at  the  reception  of  the  latter.  Yet 
this  great  truth  of  the  Gentiles'  con- 
version had  not  yet  been  understood 
so  far  as  to  have  them  regarded  as  of 
the  same  family  as  the  Jews ;  besides 
the  Gentiles  should  then,  perhaps, 
have  been  represented  as  the  elder,  in 
fact.  The  parable  was  spoken,  rather, 
to  meet  the  murmurs  of  the  Pharisees 
and  scribes,  (v.  1-2)  and  these  would 
seem  well  described  by  the  elder  son. 
They  were  in  the  same  family  with 
these  publicans  and  sinners,  who  were 
probably  Jews,  like  Levi,  Zaccheus, 
(Luke  19:  9)  and  others  (7:  29)  ;  and 
they  were  opposed  to  their  reception. 
But  these  were  only  representatives  of 
two  great  classes  in  all  time — the  pro- 
digals who  repent  and  the  self-right- 
eous who  murmur  at  divine  grace. 
Like  the  other  two  sons  commanded  to 
go  about  the  father's  work — one  does 
better  than  he  promises,  the  other 
promises  better  than  he  performs.  One 


Age  33.] 


CHAP.  XV. 


235 


12  And  the  younger  of  them 
'said  to  his  father,  Father,  give  me 

the  portion  of  goods  that  falleth 
to  me.  And  he  divided  unto  them 
h is  living.* 

13  And  not  many  days  after,  the 
younger  son  gathered  all  together, 
and  took  his  journey  into  a  far 
country,  and  there  wasted  his  sub- 
stance with  riotous  living. 

a  Mar.  12.44. 


is  all  profession — the  other  comes  to 
reformation.  Stier  says:  "If  we 
dare  distinguish,  we  should  call  this 
the  crown  and  pearl  of  all  the  para- 
bles." 

12.  This  represents  the  proud  claim 
and  willful  wandering  from  God,  which 
characterize  sinners.  Men  demand 
their  liberty — their  right  to  depart 
from  their  heavenly  Father,  even  while 
they  live  upon  his  bounty,  and  they 
justify  themselves  in  acting  their  own 
pleasure,  though  it  will  lead  them  to 
ruin.  ^[  The  portion  of  goods.  That  is, 
the  share  of  his  father's  property  which 
would  come  to  him.  This  was  some- 
times given  to  a  son  before  his  father's 
death.  This  would  be  half  as  much 
as  the  elder  brother's  portion,  Deut. 
24:  17.  f  Living.  The  living.  That 
is,  the  estate — the  possessions  upon 
which  they  lived.  God  allows  the 
sinner  to  have  his  freedom  in  sin.  And 
this  freedom  shows  how  just  is  his 
condemnation  ;  for  what  greater  ground 
of  condemnation  can  there  be  than 
that  men,  gone  astray  from  God,  of 
their  own  choice,  have  loved  darkness. 
John  3. 

13,  At  once,  and  with  a  full  pur- 
pose, he  gathered  all  together,  took  all 
his  property  and  went,  like  the  stray- 
ing sheep,  into  the  wilderness.  If  A 
far  country.  This  represents  the  dis- 
tance to  which  the  natural  heart  seeks 
to  get  away  from  God,  our  Father;  for- 
getting God  and  saying,  depart  from 
us.  How  just,  then,  is  their  final 
condemnation — "  depart."  If  Wasted. 
So  the  sinner  squanders  what  God 
allows  him  to  use — all  his  time,  his  fa- 


14  And  when  he  had  spent  all, 
there  arose  a  mighty  famine  b  in 
that  land ;  and  he  began  to  be  in 
want. 

15  And  he  went  and  joined  him- 
self to  a  citizen  of  that  country; 
and  he  sent  him  into  his  fields  to 
feed  swine. 

16  And  he  would  fain  have  filled 
his  belly  with  the  husks  c  that  the 

b  Am.  8.11,12.    c  Isa.  44.20.  Ho.  12.1. 

culties  and  energies,  he  wastes.  They 
might  be  employed  for  God  and  eter- 
nity, but  they  are  trifled  away.  ^Riot- 
ous living.  The  term  here  used  seems 
not  to  mean  unsavingly,  but  incorrigi- 
bly, unreclaimably,  beyond  all  hope  of 
reformation,  (v.  30) — lost,  like  the 
sheep  or  piece  of  money. 

14.  At  length  every  thing  conspires 
against  him.  Just  as  he  had  spent  all, 
a  mighty  famine  arose.  How  bitterly 
sinners  are  punished,  even  in  this  life. 
How  soon  their  own  resources  fail 
them  in  time  of  want ;  nay,  their  re- 
sources are  gone  before  the  extreme 
want  comes  on.  They  have  spent  all 
before  the  mighty  famine  has  begun. 
In  the  East,  the  famine  often  comes 
from  the  indolence  and  neglect  of  the 
people,  and  among  such,  it  would  seem, 
he  had  cast  his  lot.  If  And  he.  Lit- 
erally— and  he  hiinself  begun,  &c.  The 
famine  reached  this  man,  who  lately 
was  so  full  of  pride  and  boasting. 
Nay,  it  reached  him  among  the  first. 
It  found  him  both  empty  and  among 
strangers,  away  from  father  and  fa- 
ther's house. 

15.  Joined  himself,  &c.  He  engaged 
himself  in  the  service  of  one  of  that 
strange  people  among  whom  he  had 
gone.  If  To  feed  swine.  His  new  em- 
ployer sent  him  to  do  the  most  menial, 
debasing  work,  as  swine  were  forbid- 
den to  be  eaten  or  kept  among  the 
Jews,  and  so  were  held  in  abhorrence. 
This  shows  the  shifts  which  poor  sin- 
ners make  in  their  extremity,  and  how 
they  come  often  to  the  lowest,  most  de- 
grading services  of  sin,  while  they  keep 
away  from  good.  Jer.  11:  19.  17:  5-fr 


236 


LUKE. 


[Aoe  33. 


swine  a  did  eat :  and  no  man  gave 
unto  him. 

17  And  when  he  came  to  him- 
self, he  said,  How  many  hired  ser- 
vants of  my  father's  have  bread 


16.  Would  fain.  Literally,  lie  was 
eager  to  fill,  &c.  He  was  glad  to  get 
these  husks,  as  Lazarus  desired  to  be 
fed  with  crumbs.  \  Husks,  &c.  This 
is  a  flat  pod,  dark  and  hard,  in  size 
and  shape  like  a  Lima  bean.  It  grows 
on  a  tree  known  as  the  huskel,  or  carob 
tree,  and  found  commonly  in  Syria  and 
Palestine.  The  husks  are  not  the  shell, 
but  the  whole  pod,  which  seems  to 
have  no  distinct  bean,  but  a  pulp,  and 
is  of  a  uniform  thickness.  This  pod  is 
used  to  feed  animals ;  yet  we  have  seen 
poor  people  eat  it,  and  it  is  for  sale  as 
an  article  of  meanest  food.  ^And. 
Even  in  this  extreme  hunger  and  des- 
titution, he  could  not  get  such  mean 
subsistence  at  the  hand  of  any  man. 
He  must  take  it  from  the  swine,  if  at 
all,  and  then  only  at  such  time  as  he 
was  feeding  them,  and  could  share  a 
meal  with  them  who  were  now  his  bet- 
ters. How  the  poor  sinner  in  his  straits 
is  often  cast  off  by  his  fellow  man,  de- 
spised and  driven  away  even  from  the 
brothel,  or  left,  like  Lazarus  at  the 
gate,  to  the  charity  of  the  dogs,  with- 
out the  God  of  Lazarus  for  a  friend. 
How  vain  are  creature  dependencies  in 
our  last  extremity. 

17.  Came  to  himself.  Repentance,  if 
genuine,  must  come  from  reflection. 
This  language  implies  that  he  had  been 
beside  himself  and  had  just  come  to 
his  senses.  Like  the  demoniac,  he  was 
now  "in  his  right  mind."  "Repent- 
ance'unto  life  is  a  saving  grace,  where- 
by a  sinner,  out  of  a  true  sense  of  his 
sin,"  &c.  Westmins.  Catechism.  If Hired 
servants.  He  was  a  hired  servant,  but 
yet  was  not  his  father's.  The  place  of 
a  menial  in  his  father's  house  he  began 
to  envy.  Before  his  leaving  home  it 
had  been  drudgery  to  be  a  son.  Now 
it  would  be  freedom  to  be  a  servant. 
^  My  father's.  Yet  he  remembered  that 


enough  and  to  spare,  and  I  perish 
with  hunger  ! 

18  I b  will  arise,  and  go  to  my 
father,  and  will  say  unto  him,  Fa- 
ther, I  have  sinned  against  hea- 
ven, and  before  thee, 


he  had  a  father,  and  this  was  salvation 
to  him.  But  for  this,  he  must  have 
perished.  The  lost  sinner,  who  does 
not  think  of  God  and  his  love,  or  who 
doubts  it,  or  rejects  it,  must  perish 
forever.  ' '  The  beginning  of  repentance 
is  the  acknowledging  of  the  mercy  of 
God,  which  stirreth  us  to  hope  well." 
Beza's  notes.  ^Enough  and  to  spare. 
Literally,  abound  with  bread.  This 
phrase  is  the  rendering  of  one  Greek 
word  which  means  to  abound,  (Phil. 
4:  18,)  to  have  more  than  enough. 

18.  I  will  arise.  Rising  up  I  will  go. 
It  was  all  one  act  that  he  determined 
on — going  to  his  father  and  everything 
else  as  merely  in  order  to  that.  Some 
are  always  questioning  about  the  man- 
ner of  their  going  to  their  heavenly 
Father,  or  the  measure  of  it — how  ex- 
actly or  sufficiently  they  have  repented 
— rather  than  whether  they  have  got- 
ten to  their  Father's  house,  by  what- 
ever means.  ^  To  my  father.  Not  to 
the  priest  to  confess,  but  directly  to  his 
father  against  whom  he  had  sinned. 
A  picture  cannot  express  everything. 
Some  take  this  resolution  of  the  prod- 
igal to  be  proof  that  we  can  turn  to 
God  in  our  own  strength.  But  the  res- 
olution to  do  so  usually  leads  us  to  see 
our  helplessness,  and  to  find  help  in 
one  that  is  mighty.  So  some  argue 
that  our  repentance  reconciles  us  to 
God.  But  we  are  to  repent  just  be- 
cause the  kingdom  of  heaven  is  at 
hand.  Because  Christ  has  brought 
salvation  to  sinners,  we  are  to  turn  to 
him  and  live :  to  look  unto  him  and  be 
saved.  See  John  6 :  44.  Heb.  10: 19-22. 
^1  have  sinned.  The  honest,  hearty 
confession  is  that  he  is  a  sinner.  So 
said  the  publican.  He  may  mention 
some  sins,  but  rather  there  is  sin  in 
everything  he  does.  ^  Against  heaven. 
Against  the  God  of  heaven,  the  hop* 


Age  33.] 


CHAP.  XV. 


237 


19  And  am  no  more  worthy  to 
be  called  thy  son  :  make  me  as 
one  of  thy  hired  servants. 

20  And  he  arose,  and  came  to 
his  father :  But  when  he  was  yet 
a  great  way  a  off,  his  father  saw 
him,  and  had  compassion,  and  ran, 
and  fell  on  his  neck,  and  kissed 
him. 

a  Acts  2.39.    Ep.  2.13,17. 


of  heaven,  and  heaven  itself.  \Ahd 
in  thy  sight.  Thus  David  confessed. 
"Against  thee,  thee  only,  have  I  sin- 
ned, and  done  this  evil  in  thy  sight." 
Ps.  51.  To  a  true  penitent  the  very 
sense  of  a  father's  presence  and  a 
father's  love,  makes  sin  more  intensely 
hateful,  as  committed  against  him. 
This  also  makes  the  condemnation  of 
one's  own  conscience  so  overwhelming. 

19.  No  more  worthy.  His  confes- 
sion of  unworthiness  shows  his  humil- 
ity, which  always  belongs  to  true  re- 
pentance. "With  grief  and  hatred  of 
his  sins,  he  turns  from  them  unto  God." 
1  As  one.  He  is  a  son,  but  an  unwor- 
thy son,  and  craves  to  be  admitted  to 
the  father's  house  as  a  servant,  though 
yet  a  son.  Here  is  his  confidence  in 
the  father's  treatment,  that  his  service 
would  be  sweet.  The  repentance  unto 
life  includes  an  "apprehension  of  the 
mercy  of  God  in  Christ."  Westm.  Cat- 
echism. 

20.  Many  do  nothing  more  than 
make  good  resolutions.  You  never  find 
them  to  arise  and  go.  There  must  be 
action.  A  step  must  be  taken.  ^Yet 
a  great  way  off.  It  is  the  custom  of  the 
East  to  meet  a  friend  at  some  distance 
from  the  house,  even  outside  the  town. 
So  the  bridal  company  goes  out  to 
meet  the  bridegroom.  As  we  were  re- 
turning to  Beyrout,  after  travelling 
through  Palestine,  our  host,  hearing 
of  our  coming,  rode  out  on  horseback 
two  miles  beyond  the  city,  and  met  us 
with  true  oriental  salutations.  This 
is  the  only  way  in  which  a  parable,  or 
any  simile  from  human  relations  could 
express  God's  foregoing  love.  How  he 
anticipates  the  sinner  with  goodness — 
goes  before  him  always  in  spiritual 


21  And  the  son  said  unto  him, 
Father,  I  have  sinned  against  hea- 
ven,5 and  in  thy  sight,  and  am  no 
more  worthy  to  be  called  thy  son. 

22  But  the  father  said  to  his  ser- 
vants, Bring  c  forth  the  best  robe 
and  put  it  on  him )  and  put  a  ring 
on  his    hand,   and   shoes  on  his 


feet: 


5  Ps.  51.4.     c  Zee.  3.3-5. 


workings,  and  loves  the  prodigal  before 
he  comes  home — yea,  from  the  begin- 
ning, even  before  the  foundation  of  the 
world.  We  know  that  the  first  mo- 
tion to  repentance  must  have  been 
prompted  by  God.  Ps.  10:  17.  H  Had 
compassion.  The  heart  of  the  father 
was  here  expressed  in  action.  He  ran, 
fell  on  his  neck  with  warm  embraces, 
and  kissed  him.  In  the  East  the  kiss 
is  the  pledge  of  reconciliation,  often 
accompanying  the  salutation  "Peace," 
as  a  mark  of  this.  See  Gen.  33 :  4.  2 
Sam.  14:33.  Ps.  2:12. 

21.  The  confession  was  not  withheld, 
though  the  father  was  seen  to  be  re- 
conciled. It  was  rather  drawn  forth 
more  earnestly  and  promptly  by  this. 
The  sin  is  not  mentioned  against  him, 
but  yet  he  must  own  it  all.  And  the 
more  the  sinner  sees  and  tastes  of 
God's  love,  the  more  he  grieves  ever 
to  have  sinned  against  him.  Ezek.  36 : 
24-31. 

22.  The  giving  of  a  robe  and  a  ring 
is  the  mark  of  highest  honor  and  favor 
in  the  East.  So  the  wedding  garment 
was  provided  for  every  guest,  as  a 
token  of  distinguished  consideration. 
It  signified  the  opulence  of  the  father, 
and  the  acceptance  of  the  son,  as  a 
son.  ^  The  best  robe.  Outer  garments 
are  often  very  richly  ornamented  and 
with  "divers  colors  of  needlework." 
Judges  5:  30.  In  these,  sometimes, 
the  wealth  of  a  person  consists — hav- 
ing so  many  rich  and  costly  changes  of 
raiment.  The  best  robe  was  to  be 
brought  for  this  returned  prodigal. 
See  Gen.  41 :  42.  Esther  8:  2.  The 
wonder  is  that  a  repenting  sinnei 
should  be  received  to  the  highest  favor. 
But  as  he  is  received  in  the  name  and 


238 


LUKE. 


[Age  Yd. 


23  And  brmg  hither  the  fatted 
calf,  and  kill  it;  and  let  us  eat 
and  be  merr  j  : 

24  For  *  this  my  son  was  dead,  b 
and  is  alive  c  again ;  he  was  d  lost, 
and  is  found.  And  they  began  to 
be  merry. 

25  Now  his  elder  son  was  in  the 
field :  and  as  he  came  and  drew 
nigh  to  the  house,  he  heard  music 
and  dancing  :• 

a  ver.  32.  I  Ep.  2.1.  5.14.  Re.  3.1.  c  Ro.  6.11,13. 
d  Eze.  34.4,16.  ch.  19.10.    e  Ps.  30.11.  126.1,2. 

worthiness  of  Christ,  he  is  admitted  to 
the  reward  of  his  merit ;  and  there  are 
freely  bestowed  upon  him  ' '  all  things 
that  pertain  to  life  and  godliness." 
1[  Shoes.  These  shoes  or  sandals  were 
the  marks  of  a  freeman,  for  slaves 
went  barefoot.  See  Zech.  10:  12. 
Ephes.  6:  15.     See  fig.  ch.  10:  4. 

23.  The  fatted  calf.  The  article  de- 
notes that  one  which  had  been  fatted 
for  some  special  and  joyous  occasion. 
It  was  a  proper  time  for  bringing  for- 
ward all  their  resources  of  joy.  It  is 
yet  the  custom,  on  great  festival  occa- 
sions at  the  East,  to  kill  the  calf  fatted 
for  such  a  special  season.  During 
marriage  festivities,  when  the  bride- 
groom enters  the  saloon  to  receive  his 
bride,  the  company  sing  in  these 
words:  "Welcome,  0  ye  guests  who 
carry  swords!  Had  the  bridegroom's 
father  known  that  you  were  coming  to 
honor  his  house  with  your  presence, 
he  would  have  killed  for  you  the  fatted 
calf."  fl  Merry.  Let  us  be  glad.  Let 
us  rejoice. 

24.  Was  dead.  The  restoration  to 
the  father  of  this  long  lost  son,  was 
like  a  rising  from  the  dead.  The  latter 
clause  explains  the  former.  So  the 
sinner's  state  is  represented  in  the 
Scriptures  as  a  death  in  trespasses  and 
sins ;  and  his  recovery  is  life  from  the 
dead. 

25.  His  elder  son.  "Who  is  this 
elder  son?  All  who  are  such  as  he." 
Slier.  This  sets  forth  the  case  of  the 
self-righteous  and  murmuring  Phari- 
sees, (v.  2)  who  complained  of  Christ's 


26  And  he  called  one  of  the  ser- 
vants, and  asked  what  these  things 
meant. 

27  And  he  said  unto  him,  Thy 
brother  is  come ;  and  thy  father 
hath  killed  the  fatted  calf,  be- 
cause he  hath  received  him  safe 
and  sound. 

28  And  he  was  angry,  f  and 
would  not  go  in ;  therefore  came 
his  father  out,  and  entreated  him. 

/Jno.  4.1-3.  Ro.  10.19. 

love,  and  who  hated  their  own  breth- 
ren and  fellow  sinners.  If  In  the  field. 
At  work.  It  was  customary  that  the 
elder  son  staid  with  the  father,  and 
took  his  homestead,  with  a  double 
portion  of  the  estate.  ^  Music  and 
dancing.  These  were  the  hired  choirs 
and  dancers,  which  served  such  festi- 
vities at  the  East.  Dancing  was  prac- 
tised sometimes  at  feasts,  (Judges  19  : 
21)  on  triumphal  occasions,  (Judges 
11 :  34)  and  sometimes  in  religious 
services,  (Ex.  15:  26.  2  Sam.  6:  17) 
as  a  sacred  performance.  Wicklif's 
version  renders  it  "  a  symphony  and  a 
crowd."  The  other  ancient  versions 
have  it,  "minstrelsy  and  dancing." 
The  terms  are,  "symphonies  and 
choirs."  It  is  silly  to  deduce  from 
this,  which  is  a  mere  narrative,  and 
true  to  the  manners  of  the  people, 
any  argument  for  or  against  dancing 
or  gay  festivities. 

26.  Asked.  He  did  not  enter  the 
house,  but  as  if  already  without  confi- 
dence in  his  father,  he  demanded  of  a 
servant  the  meaning  of  all  this.  The 
spirit  of  a  legal  righteousness  pre- 
sumes to  hold  God  to  account,  and 
feels  no  confidence,  no  faith,  but  is 
always  fault-finding — allows  no  rejoic- 
ing in  others,  and  has  no  lively  hope. 

27.  The  servant,  though  not  so  re- 
lated as  the  brother,  sees  reason  enough 
for  the  rejoicing — the  son's  return, 
which  ought  to  move  this  fault-find- 
er's heart,  for  he  was  his  brother,  and 
his  return  in  safety  and  health,  after 
such  an  absence.     God  will  vindicate 


Age  33.] 


chap.  xv. 


239 


29  And  he,  answering,  said  to 
Tits  father,  Lo,  these  many  years 
do  I a  serve  thee,  neither  trans- 
gressed b  I  at  any  time  thy  com- 
mandment: and  yet  thou  nevei 
gavest  me  a  kid,  that  I  might 
make  merry  with  my  friends  : 

30  But  as  soon   as  this  thy  son 

alaa.  65.5.    ch.  18.11.    5  Ph.  3.6. 


his   ways   before  the  universe.      His 
love  will  vindicate  itself. 

28.  Angry.  This  showed  his  sour, 
censorious  temper;  professing  to  be 
the  favorite  son,  yet  ready  to  take  sides 
against  his  father  and  his  father's 
house.  True  Christians  love  to  hear 
of  returning  penitents,  and  of  Christ's 
love  to  them :  for  all  their  own  hope 
is  in  his  grace.  If  Therefore.  See  the 
condescension  to  such  unreasonable 
feeling.  Christ  will  vindicate  his  plan 
of  grace,  against  all  objections.  Here  a 
legalist,  (see  Gal.  ch.  4-5)  who  has  been 
in  the  field  at  work,  as  if  for  wages, 
is  expostulated  with  and  invited  to  the 
festival.  They  who  are  in  bondage 
with  narrow  views  of  grace,  are  ex- 
postulated with,  and  bidden  to  come 
in  to  the  rejoicing  of  the  gospel. 

29.  The  legalist  has  based  his  hope 
so  much  upon  his  works  and  deserts, 
that  he  has  kept  a  reckoning  with  the 
Master,  and  looks  upon  the  plan  of 
grace  towards  sinners  as  unfair  to- 
wards himself.  ][  Never  gavest.  This 
shows  that  he  never  has  entered  into 
the  joy  of  *  believing  spirit,  nor  into 
the  true  idea  of  the  gospel,  as  good 
news  and  glad  tidings.  "He  is  looking 
for  something  from  God,  instead  of  for 
every  thing  in  God."  Trench.  ^  My 
friends.  He  thus  claims  to  have  friends 
of  his  own,  apart  from  those  of  the 
family,  and  this  discovers  his  alien 
spirit,  (see  Matt.  22:  16)  which  is  also 
rebuked  in  v.  31. 

30.  This,  thy  son.  The  language  is 
full  of  envy  and  jealousy  toward  the 
brother  and  contempt  toward  the  fa- 
ther. Few  consider  how  much  injus- 
tice and  wrong  the  legal  spirit  does  to 
the   grace   of  God,  representing  the 


was  come,  wnich  hath  devoured 
thy  living  with  harlots,  thou  hast 
killed  for  him  the  fatted  calf. 

31  And  he  said  unto  him,  Son, 
thou  art  ever  c  with  me,  and  all 
that  I  have  is  thine. 

32  It  was  meet d  that  we  should 
make  merry  and  be  glad ;  *  for  l 


cRo.9.4.  11.1. 
/ver.  34. 


d  Jno.  4.10,11.    e  Ps.  51.8.  Isa.  35.10. 


plan  of  grace  as  tending  to  licentious- 
ness, and  giving  a  bounty  to  sin. 

31.  Ever  with  me.  This  is  opposed 
to  what  he  says — "Thou  never,"  &c. 
This  was  to  rebuke  the  feeling  which 
sought  other  rewards  and  friendships, 
instead  of  finding  happiness  in  com- 
munion and  fellowship  with  God.  The 
bliss  of  believers  is  to  be  "  ever  with 
the  Lord."  If  All  that  I  have.  This  is 
the  grace  in  the  gospel  that  makes 
over  to  us  God  himself,  and  all  that  he 
has.  All  Christ's  merit  is  applied  to 
us,  and  we  are  to  enter  into  the  joy  of 
our  Lord.  This  was  the  privilege 
which  Christ  held  out  to  the  Pharisees, 
if  they  would.  The  elder  son  had 
really  a  double  portion  of  the  estate, 
and  lived  at  home,  and  so  had  no  cause 
of  complaint,  but  the  contrary.  The 
spirit  of  bondage  is  narrow,  complain- 
ing, and  grudging.  We  must  enter  into 
the  spirit  of  adoption,  and  cry  Abba, 
Father,  with  true  filial  confidence  and 

joy. 

32.  In  this  verse  the  father  vindi- 
cates the  rejoicing,  on  account  of  the 
joyous  events.  We  may,  and  should 
rejoice  now,  on  account  of  what  has 
actually  taken  place.  Christ  has  died. 
The  atonement  has  been  made.  Sal- 
vation has  been  proclaimed  through 
Christ  Jesus,  and  sinners  are  saved. 
^  Thy  brother.  The  appeal  is  here  to 
the  man's  own  feeling  as  a  brother, 
which  ought  to  justify  the  festivity. 
And  the  case  of  a  sinner  so  returning 
to  God,  is  that  which  justifies  the  joy 
in  heaven  spoken  of  in  v.  7  and  10 — 
and  this  is  that  to  which  these  para- 
bles refer.  This  also  hints  to  the  Pha- 
risee that  he  must  own  these  (whom 
he   despises)   as    his  brothers,  if  he 


240 


LUKE. 


[Age  33. 


this  thy  brother  was  dead,  and  is 
alive  again ;  and  was  lost,  and  is 
found. 

CHAPTER  XVI. 

^f  A  ND  he  said  also 
J_X  unto  his  disci- 
ples, There  was  a  certain  rich  man 
which  had  a  steward;  and  the  same 


would  remain  in  the  father's  house. 
He  must  yield  to  the  rules  of  the 
family,  and  it  is  the  household  of 
faith,  named  after  Christ.  Eph.  3:15. 
The  murmuring  Pharisee  (as  the  elder 
son)  says  not,  Abba,  Father,  and  has 
not  served  as  a  child. 

CHAPTER  XVI. 
§99.  Parable  of  the  unjust  Stew- 
ard.— Perea. 

;     Matt.       I        Mark.  Luke.        |      John. 

|16.  1-13. 1 
1-13.  As  the  parable  of  the  Prodigal 
Son  set  forth  the  case  of  one  who  wast- 
ed a  patrimony,  and  afterwards  repen- 
ted— so  this  presents  the  case  of  one 
who  wasted  his  master's  goods,  and 
afterwards  made  himself  friends.  Both 
exhibit  in  general  the  case  of  every  sin- 
ner, as  both  a  prodigal  son  and  unjust 
steward ;  but  both  have  also  a  partic- 
ular reference  to  Jews  and  Gentiles, 
Pharisees  and  Publicans.  Many  and 
different  views  have  been  taken,  by  in- 
terpreters, of  this  parable,  and  it  has 
perplexed  the  cursory  reader.  But  the 
resort  of  the  steward,  (vs.  4-7,)  and 
the  commendation  which  he  received 
(v.  8,)  even  from  the  worldly  lord,  are 
the  points  of  the  parable.  As  the  prod- 
igal, in  his  extremity,  resolved  to  arise 
and  go  to  his  father,  and  confess  his 
sin — so  the  steward,  in  his  straits,  when 
arraigned  before  his  lord,  resolved  to 
conciliate  the  favor  of  the  debtors,  and, 
as  we  shall  see,  to  make  restitution  to 
his  lord.  He  called  them  together,  and 
remitted  to  each  very  largely  from  the 
respective  bills,  or  accounts,  or  notes. 
But  this  he  did  not  fraudulently,  for 
the  lord  would  detect  it  to  his  injury, 
and  it  seems  to  have  been  done  openly 
— possibly  even  in  the  presence  of  the 


was  accused  unto  him  that  he  had 
wasted  his  goods. 

2  And  he  called  him,  and  said 
unto  him,  How  is  it  that  I  hear 
this  of  thee?  Grive  an  account  of 
thy  stewardship  ;a  for  thou  may  est 
be  no  longer  steward. 

a  ch.  12.42.    1  Cor.  4.2.    1  Ti.  4.14.    1  Pe.  4.10. 


lord,  and  while  arraigned  for  his  wast- 
ing stewardship.  He  did  as  he  had  a 
right  to  do,  and  as  he  ought  to  do,  and 
as  Zaccheus,  the  chief  publican,  did  in 
fact,  (ch.  19,)  he  made  restitution  by 
thus  remitting  these  sums  to  the  debt- 
ors for  the  payment  of  their  lord,  that 
is — he  had  these  amounts  passsd  to 
their  credit,  and  charged  to  himself. 
We  suppose  that  these  were  insolvent 
debtors — for  the  only  instance  in  which 
that  word  is  used  elsewhere  in  the  New 
Testament,  (x9£U"PeL^£T(t>v)  IS  *n  cn*  ^: 
41,  42,  and  there  they  were  such  as  had 
nothing  to  pay.  Hence,  he  was  secur- 
ing, in  so  far,  their  payments  to  his 
lord,  and  so  was  making  restitution  to 
this  amount.  And  hence  we  see  how 
the  lord  perfectly  understood  the  trans- 
action, and  so  commended  the  steward. 
Yet  it  is  a  purely  worldly  transaction. 
And  as  the  chief  point  is  the  prudent 
provision  which  the  steward  made  for 
himself,  it  is  shown  here  to  be  highly 
approved  by  the  worldly  lord,  and  even 
in  a  worldly  point  of  view.  And  hence 
the  inference,  (v.  8,)  and  the  applica- 
tion following,  which  is — that  the  chil- 
dren of  light  should  also  make  to  them- 
selves friends  of  the  mammon  of  un- 
righteousness. The  term  here  applied 
to  the  mammon  is  the  same  which  is 
applied  to  the  steward.  It  is,  literaUy, 
'  the  steward  of  unrighteousness.'  The 
sense  is,  therefore,  the  unrighteous 
mammon,  as  in  v.  11,  as  opposed  to  the 
true  riches.  It  is  the  false,  deceitful 
mammon,  worldly  wealth.  We  are 
to  make  to  ourselves  friends  by  this 
means — to  use  it  in  liberal  gifts  to  poor 
debtors — to  the  needy  and  distressed, 
especially  of  the  household  of  faith. 
That  when  we  fail,  these  poor  and 


Age  33.] 


CHAP.  XVI. 


241 


3  Then  the  steward  said  within 
himself,  What  shall  I  do,  for  my 
lord  taketh  away  from  me  the 
stewardship  ?  I  cannot  dig ;  to  beg 
I  am  ashamed. 


needy  Christians — who  are  the  Lord's 
own,  his  body  on  earth,  and  whom  he 
counts  as  his  own  self,  in  this  very  mat- 
ter of  benefaction — accounting,  that  in 
feeding,  clothing  and  visiting  one  of  the 
least  of  these,  we  have  done  it  unto 
him — they  may  indeed  receive  us,  wel- 
come us,  into  everlasting  habitations, 
ch.  15:7.  Or  that  we,  indeed,  may  re- 
ceive the  welcome  into  the  Father's 
kingdom,  (as  in  Matt.  25 :  32,  &c.)  not 
on  account  of  our  good  deeds,  but  with 
gracious  mention  of  these  Christian 
charities.  "  For  I  was  a  hungered, 
and  ye  gave  me  meat." 

1.  His  disciples.  The  drift  of  the  par- 
able shows  that  he  addresses  more  than 
the  twelve,  and  refers  to  the  publicans 
and  sinners  spoken  of,  (ch.  15: 1,  &c.) 
as  having  joined  his  circle;  while  the 
Pharisees,  also,  heard  the  parable,  v. 
14.  ^[  Rich  man.  How  often  is  the  rich 
worldling  thus  despoiled  of  his  hoarded 
goods  by  unfaithful  worldlings,  to  whom 
he  trusts  them.  But  this  ought  only 
to  remind  them  that  they  are  unfaith- 
ful, unrighteous  stewards  of  their  Lord's 
money,  and  that  thus  Providence  takes 
from  them  their  stewardship.  ^A  stew- 
ard. The  term  is  uiKovofioc,  from  which 
we  have  our  word  economy.  This  offi- 
cer was  one  who  had  charge  of  the 
household  affairs,  and  was,  moreover, 
a  general  overseer  of  the  estate.  An 
ageut — a  factor,  having  the  accounts 
and  business  in  trust.  It  was  usually 
a  long  tried  slave,  who  was  advanced 
to  this  office  as  a  reward  of  fidelity,  but 
this  was  a  freeman,  v.  4.  Eleazer  of 
Damascus,  held  such  a  post  in  the  fam- 
ily of  Abraham,  Gen.  15:2.  f  Was 
accused.  Not  falsely,  though  it  may 
iiave  been  with  malicious  intent.  The 
ierm  for  devil,  (accuser,)  is  at  the  root 
of  this.  ^Had  wasted.  Rather,  more 
correctly,  as  wasting;  indicating  the 
present  conduct,  and  something  active- 
ly going  on.      Laterally,  the  term  is 


4  I  am  resolved  what  to  do,  that, 
when  I  am  put  out  of  the  steward- 
ship, they  may  receive  me  into 
their  houses. 

5  So  he  called  every  one  of  his 

scattering,  squandering.  "  Who,  then, 
is  that  faithful  and  wise  steward,  whom 
the  Lord  hath  made  ruler  over  all  his 
house."  ch.  12  :  42.      * 

2.  How  is  it,  &c.  It  was  not  to  offer 
apology  for  his  wasting,  nor  to  vindi- 
cate himself  that  he  was  summoned 
now,  for  his  removal  had  already  been 
decided  upon.  He  must  render  up  his 
account.  So,  at  the  final  judgment,  it 
will  be  nothing  but  a  strict  account 
that  will  be  demanded.  Give  in  an  ac- 
count.    Render  up  an  account,  &c. 

3.  He  makes  no  reply,  but  casts 
about  for  a  resort  in  his  extremity 
f  Dig.  This  is  put  for  all  hard  labor. 
I  cannot  work  as  a  day-laborer.  This, 
perhaps,  he  had  not  the  strength  to  do. 
\Beg.  To  become  a  beggar.  He  had 
too  much  pride  for  this.  Drudgery  and 
beggary  were  staring  him  in  the  face 
for  the  remainder  of  his  life,  as  he 
would  be  without  his  office.  The  dig- 
ging he  cannot  do,  the  begging  he  will 
not.  Guilty  man  cannot  work  out  his 
own  deliverance,  and  is  ashamed  to  beg 
and  pray. 

4.  I  am  resolved.  Rather,  I know  what 
I  will  do,  as  though  the  plan  had  just 
come  to  his  mind.  This  is  worldly 
wisdom — the  shrewd  planning  of  men 
to  provide  for  the  future.  \They  may 
receive  me.  That  is  the  persons  whom 
he  had  in  mind,  and  who  are  mentioned 
in  the  next  verse.  This  was  the  aim  of 
his  plan. 

5.  His  lord's  debtors.  Literally — 
the  debtors  of  the  lord  himself— intima- 
ting that  it  was  an  arrangement  in  the 
presence  of  his  lord,  or  at  least  with 
his  knowledge.  These  debtors  were 
probably  insolvent  debtors,  ch.  7 :  41, 
42.  He  called  every  one  of  his  lord's 
insolvent  debtors  whose  debts  were  too 
large  for  their  means,  and  who  there- 
fore were  liable  to  be  sold,  and  all 
their  families,  for  payment.  Matt.  18 : 
25.    To  relieve  them  was  therefore  the 


21 


242 


LUKE. 


[Aqb  8S. 


lord's  debtors  unto  trim,  and  said 
unto  the  first,  How  much  owest 
thou  unto  niy  lord'? 

6  And  he  said,  An  hundred x 
measures  of  oil.  And  he  said 
unto  him,  Take  thy  bill,  and  sit 
down  quickly,  and  write  fifty. 

7  Then  said  he  to  another,  And 
how  much  owest  thou  ?  And  he 
said,  An  hundred  2  measures  of 
wheat.      And  he  said  unto  him, 

1  The  word  Batus  in  the  original  containeth  nine 
gallons  three  quarts.    See  Eze.  45.10-14. 

2  The  word  here  interpreted  A  measure,  in  the  ori- 
ginal containeth  about  14  bushels  and  a  pottle. 

highest  favor,  and  to  make  restitution 
to  his  lord,  by  paying  part  of  their  in- 
debtedness, -would  accomplish  two  ob- 
jects— and  so  would  put  what  he  had 
to  the  best  account. 

6.  Measures.  This  measure  was  the 
bath,  which  was  eight  -g-  gallons,  accord- 
ing to  Robinson,  about  one-tenth  of 
the  measure  named  in  v.  7.  ^  Take 
thy  bill.  Literally — Receive  thy  bond, 
or,  Take  here  thy  promissory  note,  (as 
though  in  way  of  favor.)  The  steward 
held  the  notes  of  these  men,  in  his 
charge — and  he  seems  to  have  given 
them  up  for  new  notes  so  reduced  in 
amount. 

8.  The  lord.  Observe — it  was  the 
lord  or  master  of  the  steward,  and  not 
the  Lord  Jesus.  He  was  a  worldly 
man  like  his  steward,  and  he  com- 
mends him  in  a  worldly  point  of  view. 
*[[  Commended — praised,  expressed  his 
admiration  of  his  plan.  ^  Wisely.  Sa- 
gaciously, prudently.  That  is,  because 
he  had  planned  so  well.  "And  men 
will  praise  thee  when  thou  doest  well 
to  thyself."  Ps.  49:  18.  f  For.  Our 
Lord  now  remarks  in  reference  to  the 
whole  matter — the  plan  and  the  praise 
of  it — that  the  children  of  this  tvorld 
are  more  prudent  than  the  children  of 
light  are  in  their  generation,  The  Syr- 
iachasit,  "  in  this  their  generation"  The 
worldly  lord  praises  the  worldly  stew- 
ard, and  this  is  worldly  wisdom  ;  which 
we  may  imitate,  only  not  unrighteously, 
but  according  to  the  wisdom  of  the  just. 
ch.  1 :  17.     It  is  the  use  of  their  tern- 


Take  thy  bill,  and  write  fourscore. 

8  And  the  lord  commended  the 
unjust  steward  because  he  had 
done  wisely :  for  the  children  of 
this  world  are  in  their  generation 
wiser  than  the  a  children  of  light. 

9  And  I  say  unto  you,  Make  b  to 
yourselves  friends  of  the  3  mam- 
mon of  unrighteousness ;  that, 
when  ye  fail,  they  may  receive  you 
into  everlasting  habitations. 

a  Jno.  12.36.  Ep.  5.8.  o  Ec.  11.1.  1  Ti.  6.18,19.  3  or, 
riches. 


poral  goods  for  spiritual  gains,  which 
our  Lord  urges  upon  christians,  and 
in  this  they  are,  alas !  deficient.  Not, 
that  the  children  of  this  world  are 
more  prudent  in  preparations  for  eter- 
nity than  the  children  of  light — but 
that  they  adopt  prudential  principles 
in  their  temporal  affairs,  which  chris- 
tians would  do  well  to  carry  out  in 
their  generation,  so  as  to  use  their  goods 
to  the  best  account,  viz:  for  eternal 
benefit.  We  forget  that  though  our 
good  deeds  are  not  to  be  the  ground  of 
our  salvation,  they  are  to  be  remem- 
bered in  our  rewards — that  though  they 
are  not  to  go  before  us,  they  are  to 
follow  us.  And  christians  do  not  con- 
sider that  Christ  is  represented  on  earth 
in  his  poor,  and  can  be  fed  and  clothed, 
in  them — and  that  so,  our  temporal 
means  may  be  put  to  the  highest 
account  and  have  an  eternal  profit,  by  so 
making  friends.  Matt.  25 :  35,  36.  So 
we  are  told  by  him  that  the  righteous 
are  surprised  at  the  judgment,  by  such 
an  estimate  of  their  benefactions.  Matt. 
25:  37,  38. 

9.  This  is  the  application  which  our 
Lord  makes  of  the  parable,  as  already 
intimated.  ^Friends.  Not  palaces,  nor 
barns,  nor  estates,  nor  great  name — 
but  friends.  "Sell  that  ye  have  and 
give  alms,  provide  yourselves  bags," 
&c.  (see  ch.  12:  33)  "a  treasure  in 
the  heavens  that  faileth  not,"  &c.  By 
means  of  worldly  treasure  we  may 
make  ourselves  friends  among  the 
Lord's  "ooor — the  straitened  and  desti- 


Aoh  33.] 


CHAP.  XVI. 


243 


10  He  a  that  is  faithful  in  that 
which  is  least,  is  faithful  also  in 
much:  and  he  that  is  unjust  in 
the  least,  is  unjust  also  in  much. 

11  If  therefore  ye  have  not  been 
faithful  in  the  unrighteous l  niam- 

a  Matt.  25.21,23.      1  or,  riches. 


tute  in  whom  we  may  feed  and  clothe 
our  blessed  Lord  himself,  (see  Is.  58 : 
6-8)  to  lighten  and  unbind  heavy  bur- 
dens by  timely  relief,  and  so  to  change 
the  hundred  to  four  score  or  fifty, 
as  to  render  to  God  of  the  benefits  re- 
ceived, and  to  save  our  poor  brother 
from  temporal  ruin.  Observe.  If  the 
steward  is  to  be  understood  as  having 
done  this,  by  fraud — cheating  his  lord 
still  further  by  altering  the  accounts 
or  obligations  of  the  debtors,  (which 
is  the  common  view)  then  the  worldly 
wisdom  being  spoken  of  as  "m  their 
generation" — after  their  fashion — is  to 
be  instructive  only  as  shewing  to  the 
disciples  how  they  should  act  where 
there  need  be  no  fraud — providing  for 
the  future  according  to  "  the  wisdom  of 
the  just"  ch.  1 :  17.  This  would  also 
teach  the  publicans  what  they  were  to 
do  with  their  goods  when,  like  Zaccheus, 
they  would  receive  Christ.  ^Of  the 
mammon.  Out  of  it,  that  is  by  means 
of  it.  Mammon  is  a  Syriac  word  mean- 
ing riches — and  an  idol,  the  god  of 
riches.  Tf  Of  unrighteousness.  Not  such 
as  is  unjustly  gotten,  but  as  opposed 
to  the  true  riches  (v.  11)  viz.  the  false, 
deceitful,  uncertain  riches  (1  Tim.  6:17) 
of  this  world.  If  Ye  fail.  That  is,  when 
ye  die.  This  is  the  provision  which  is 
to  be  made  by  the  christian  in  things 
temporal.  The  true  value  of  money 
never  appears  as  in  this  light.  It  is 
never  known  until  we  see  how  a  penny 
can  buy  a  tract  which  may  be  the 
means  of  saving  a  soul,  or  how  a  dol- 
lar can  help  to  feed  or  clothe  our 
blessed  Lord  in  his  own  poor,  on  earth. 
^[  They  may  receive  you.  This,  as  al- 
ready intimated,  alludes  to  our  be- 
ing welcomed  by  such  to  heaven, 
or,  as  in  Matthew  25,  refers  to  the 
benediction  of  Christ  at  our  entering 
heaven,  which  makes   such   gracious 


mon,   who  will  commit  to   your 
trust  the  true  riches? 

12  And  if  ye  have  not  been  faith- 
ful in  that  which  is  another  man's, 
who  shall  give  you  that  which  is 
your  own? 

consideration  of  our   christian   chari- 
ties to  such. 

10.  Least.  And  now  to  enforce  this 
sentiment,  our  Lord  would  have  it  put 
into  universal  application,  even  as  re- 
gards the  least  aifairs.  The  widow's 
mite  is  accounted  of  more  value  in  the 
treasury  than  the  abundance  of  the 
rich.  It  is  the  principle  that  is  to  be 
judged.  And  one  who,  in  the  small 
interests  of  this  life,  has  been  governed 
by  true  Christian  principles,  has  proved 
himself  one  to  be  faithful  in  the  greater 
interests  of  eternity.  So  the  verdict 
of  the  judge  is  given  in  the  parable  of 
the  talents.  "As  thou  hast  been  faith- 
ful over  a  few  things,  I  will  make  thee 
ruler  over  many  things." 

11.  Here  is  the  application  of  this 
doctrine.  If  we  have  not  been  faith- 
ful in  the  use  of  our  worldly  goods, 
(the  mammon  of  unrighteousness,)  in 
the  false,  fickle  possessions  of  this 
world,  ^f  The  true.  The  Syriac  has  it 
"the  reality" :  that  which  alone  is  true 
and  permanent.  If  we  prove  false  and 
faithless  in  the  small  concerns  of  this 
life,  who  will  entrust  to  us  the  immense 
and  enduring  treasures  of  eternity  ? 
^f  Another  maris.  And  if  in  our  earthly 
stewardship,  we  be  found  squander- 
ers, not  serving  God  in  our  temporal 
affairs,  who  shall  give  us  what  is  our 
own  ?  We  have  thus  proved  our  inca- 
pacity to  take  charge  of  an  estate  of 
our  own.  If  Who.  This  intimates  that 
the  habitually  unfaithful  here,  will  find 
no  one  to  reward  them  hereafter.  And 
the  case  is  shown  to  be  most  clearly 
proved  that  such  an  one,  (like  a  spend- 
thrift heir,)  was  not  fit,  and  would  be 
universally  judged  unfit,  to  come  into 
possession  of  an  estate  as  his  own. 
How  could  such  take  care  of  their  hea- 
venly estate,  if  it  were  given  them? 
The  unrenewed  Binner  could  not  be 


244 


LUKE. 


[Age  33. 


13  No a  servant  can  serve  two 
masters:  for  either  he  will  hate 
the  one,  and  love  the  other;  or 
else  he  will  hold  to  the  one  and 
despise  the  other.  Ye  cannot  serve 
God  and  mammon. 

If  14  And  the  Phari- 
sees also,  who b  were  covetous, 
heard  all  these  things :  and  they 
derided  him. 

a  Jos.  24.15.  Matt.  6.24.     b  Matt.  23.14. 


happy  iu  heaven,  nor  could  he  remain 
there.  How  many  of  fair  profession, 
hare  none,  who  can  be  pointed  to, 
with  the  verdict  "  Forasmuch  as  ye  did 
it  unto  one  of  the  least  of  these  my  breth- 
ren, ye  did  it  unto  me," — and  therefore 
none  to  receive  them  into  everlasting 
habitations. 

13,  See  notes,  Matt.  6:24.  The  con- 
nexion is  this.  The  whole  parable  has 
proved  that  we  are  to  serve  God  in  ev- 
ery thing,  but  cannot  divide  the  service 
between  God  and  the  world.  We  must 
use  this  world  for  Christ,  so  as  not  abu- 
sing it  by  serving  it,  and  subordinating 
Christ  to  it.  The  Pharisees  tried  to 
serve  God  and  mammon.  The  publi- 
cans, though  outwardly  in  the  service 
of  the  world,  were  inclining  to  Christ. 

§100.  The  Pharisees  reproved. 
Parable  of  the  Rich  Man  and 
Lazarus. — Perea. 


Luke. 

16.  14-31. 


John. 


14.  Pharisees.  The  parable  just 
spoken  applied  to  them,  for  they  pro- 
fessed to  be  God's  servants,  but  at  heart 
were  servants  to  mammon.  They  were 
"covetous."  ^Derided  him.  They 
scorned  the  teacher  of  such  a  simple, 
honest  creed.  The  term  used  here 
means  turned  up  the  nose  at  him. 

16.  Justify.  This  term  refers  back 
to  the  unrighteousness  just  exposed  in 
the  parable,  which,  they  protested, 
was  not  applicable  to  themselves — that 
they  were  just  stewards,  faithful  n  that 
which  is  least  and  most.  This  verb  is 
used  in  the  Gospel  sense  of  making, 


15  And  he  said  unto  them,  Ye 
are  they  which  justify  yourselves* 
before  men ;  but  G-od  d  knoweth 
your  hearts  :  for  that  which  is 
highly  esteemed  e  among  men,  is 
abomination  in  the  sight  of  G-od. 

16  The  f  law  and  the  prophets 
were  until  John  :  since  that  time 
the  kingdom  of  God  is  preached, 
and  every  man  presseth  into  it. 

c  ch.  10.29.  d  Ps.  7.9.  Je.  17.10.  e  Pr.  16.5.  Mai.  1. 
2.15.    /Matt.  11.12,13. 


or  accounting  just.  Ye  are  they  who 
claim  to  be  righteous  beyond  others, 
as  in  the  parable  of  the  Pharisee  and 
Publican, — "close  observers  of  the 
law."  They  professed  great  sanctity 
before  men,  sounding  a  trumpet  before 
them,  as  hypocrites.  But  God  knoweth 
your  hearts.  Ye  are  they,  too,  who 
put  yourselves  outside  of  this  salva- 
tion, which  is  for  the  poor  and  needy, 
for  publicans  and  sinners,  (see  ch.  15 : 
1,)  and  ye  even  complain  of  its  free- 
ness.  ^Highly  esteemed.  Compare  ch. 
18 :  14.  Loud  professions  and  pomp- 
ous ceremonies  may  impose  upon  men, 
as  though  it  were  an  extra  degree  of 
piety.  But  God's  thoughts  are  not  our 
thoughts.  ^Abomination.  This  is  a 
strong  term  in  the  original.  Such  hol- 
low pretensions,  however  popular,  are 
"a  stench  before  God."  See  Is.  10-14. 
"Your  new  moons  and  your  appointed 
feasts  my  soul  hateth:  they  are  a 
trouble  unto  me;  I  am  weary  to  bear 
them." 

16.  The  old  dispensation,  (the  law 
and  the  prophets,  ch.  26:27,)  contin- 
ued until  John's  time.  Since  that,  the 
new  dispensation  of  the  gospel  is  come, 
which  is  not  for  ceremonial  followers, 
for  vain  Pharisees,  but  for  publicans 
and  sinners :  not  for  Jews  only,  but  for 
all  men.  TT  Every  man.  See  ch.  15: 1, 
^  Presseth.  With  eagerness—forces  him- 
self into  it.  Matt.  11:  12.  Some  un- 
derstand the  words  to  include  the  vio- 
lence which  the  wicked  use  against  the 
kingdom.  The  kingdom  of  heaven 
suffereth  violence  now.  It  is  taken 
by  force.      Earnest,  hearty  effort  se- 


Age  33.] 


CHAP.  XVI. 


245 


17  And  a  it  is  easier  for  heaven 
and  earth  to  pass,  than  one  tittle 
of  the  law  to  fail. 

18  Whosoever  b  putteth  away  his 
wife,  and  marrieth  another,  com- 
mit teth  adultery  :   and  whosoever 

a  Ps.  102.26.  Isa.  40.8.  51.6.     b  Matt.  5.32.  1  Co.  7.10.11. 

cures  it.  Strive  to  enter  in  at  the 
strait  gate.  It  is  not  a  thing  of  empty 
form,  or  of  ceremonial  warrant,  but  of 
the  heart  and  life. 

17,  18.  Matthew  gives  us  these  ver- 
ses in  the  Sermon  on  the  Mount,  But 
they  were  probably  spoken  at  different 
times  and  in  different  connexions, 

17.  In  this  verse  he  would  again 
urge  upon  them,  as  before,  the  relation 
of  this  kingdom  to  the  law. 

18.  He  passes  now  to  the  great  sub- 
ject of  controversy  among  them,  where- 
in they  wantonly  set  God's  law  at 
nought.  Christ  came  not  to  destroy 
the  law,  but  to  fulfill.  Matt.  5:17. 
Thus,  too,  he  shows  that  his  teaching 
gives  a  testimony  and  a  sanction  to  that 
of  Moses,  whom  they  professed  to  fol- 
low. There  may  be  also  an  allusion  to 
the  crime  of  Herod  Antipas,  which 
John  the  Baptist  rebuked  to  his  death, 
and  which  they  secretly  countenanced. 
Under  this  figure  our  Lord  may  mean 
to  charge  upon  them  spiritual  adultery, 
a  common  name  in  the  Old  Testament 
for  following  other  gods.  Malachi.  Ob- 
serve, the  parable  that  follows,  brings 
to  view  (19-31,)  the  unchanging  na- 
ture and  meaning  of  the  law,  which 
the  Pharisees  overlooked. 

19.  There  was.  This  has  been  under- 
stood by  many  as  a  real  history,  be- 
cause it  has  not  the  ordinary  introduc- 
tion of  a  parable.  It  is  very  certain 
that  while  it  is  spoken  as  a  parable,  it 
carries  all  the  force  of  history,  because 
a  parable  sets  forth  a  case  which  is 
always  very  possible  in  itself.  Its  con- 
nexion with  the  parable  of  the  unjust 
steward  is,  that  here  a  case  is  set  forth 
of  such  an  one  as  made  no  friends  with 
the  unrighteous  mammon,  and  when 
he  failed,  had  no  one  to  recive  him  in- 
to everlasting  habitations.  And  as  ad- 
dressed to  "the  Pharisees  whc  were 


marrieth  her  that  is  put  away  from 
her  husband,  committeth  adultery. 
19  There  was  a  certain  rich  man, 
which  was  clothed  in  purple  and 
fine  linen,  and  fared  sumptuously 
everj*  day : 


covetous,"  it  aimed  at  their  state  of 
heart  which  derided  the  previous  teach- 
ing. It  also  exposed  their  vain  confi- 
dence in  being  children  of  Abraham, 
and  how  an  Israelite — "a  child  of 
Abraham" — could  be  found  calling  in 
vain  on  the  patriarch  in  eternity  for 
help  to  a  drop  of  water.  Abraham 
even  refers  him  to  the  jus  talionis  of 
the  Old  Testament  for  the  justice  of 
his  lot,  and  to  Moses  and  the  prophets 
whom  he  trusted.  Moses  and  the 
prophets,  if  properly  read  and  be- 
lieved, would  give  true  teachings  of  the 
way  of  life.  And  well  he  foreknew 
that  though  Christ  himself  should  rise 
from  the  dead,  they  would  not  believe. 
Indeed,  when  another  Lazarus  did  rise 
from  the  dead,  it  failed  to  convince 
them,  and  only  excited  their  hostilities. 
^A  certain  rich  man.  The  term 
I>ives,  a  Latin  word  signifying  rich, 
or  a  rich  man,  and  so  used  in  the  Vul- 
gate, has  been  commonly  used  for  lack 
of  the  name.  This  much  is  said  of  him 
to  show  his  ample  ability  to  help  the 
poor,  if  he  would.  He  is  not  spoken 
of  as  vicious,  but  as  worldly  minded ; 
a  child  of  this  world.  It  will  be  shown 
that  though  he  could  look  well  to  the 
state  of  his  house  and  his  living  here, 
he  made  with  his  wealth  no  friends  to 
receive  him  into  everlasting  habitations. 
^Purple.  This  was  the  costly  dye  of 
Tyrian  purple,  so  celebrated  at  the 
East,  and  this  was  the  outer  garment 
or  robe.  This  was  exceedingly  scarce, 
being  from  a  rare  shell-fish  about  Tyre, 
and  only  a  few  drops  in  each  fish.  The 
precious  article  and  art  are  entirely  lost. 
^  Fine  linen.  This  was  the  pure  white 
linen  from  Egypt,  for  the  thin,  inner 
garment  of  the  East.  Both  are  spoken 
of  (Rev.  18:12,)  in  the  merchandise 
of  Babylon.  ^  Fared  sumptuously.  Lived 
luxuriously — feasted   splendidly ;    and 


21* 


246 


LUKE. 


[Agb  33. 


20  And  there  was  a  certain  beg- 
gar named  Lazarus,  which  was  laid 
at  his  gate,  full  of  sores, 

21  And  desiring  to  be  fed  with 
the  crumbs  which  fell  from  the 
rich  man's  table:   mo. cover,  the 


this   was    his    habit   of    living   every 
day. 

20.  Beggar.  One  reduced  to  a  state 
of  beggary.  If  Named  Lazarus.  The 
poor  man's  name  is  known  in  heaven. 
The  rich  man's  is  not  found  there,  in 
the  Book  of  Life.  |"  Was  laid.  Was 
stretched  out,  as  Mark  7:  30,  not  cast 
there  by  friends,  but  stationed  at  this 
place,  a  rich  man's  door.  See  Fig. 
Matt.  9:4.  \Gate.  This  was  the  pas- 
sage from  the  street  to  the  open  court 
beneath  the  front  of  the  house.  The 
house  is  built  around  a  quadrangular 
court,  usually  with  a  room  in  front 
over  the  gateway,  which  leads  into  the 
open  area.  The  gate  of  the  rich  is  still 
the  resort  of  beggars  in  the  East.  In 
Italy  the  diseased  and  crippled  are 
stationed  at  the  doors  of  hotels  and  of 
palaces,  appealing  to  the  pity  of  those 
who  pass  in  and  out.  So  the  lame  man 
at  the  gate  of  the  temple.  Acts  3 : 2. 
He  was  where  he  must  be  seen  by  the 
rich  man,  as  he  seems  to  have  been 
known  and  recognized,  v.  23.  "  If  Full 
of  sores.  Ulcerated.  Covered  with 
ulcers. 

21.  Desiring.  Glad  to  fill  himself. 
This  is  mentioned  as  expressing  his 
condition  and  attitude  of  desire.  Full 
of  craving  and  full  of  sores !  It  seems 
to  describe  his  object  at  the  gate,  as 
though  he  got  nothing  more,  and  look- 
ed for  nothing  more,  than  the  scraps 
which  fell  from  the  table,  glad  if  only 
he  got  these.  Christianity  has  set  the 
example  of  making  public  provision  for 
the  poor.  Hospitals  and  alms  houses 
are  the  fruits  of  the  Christian  religion. 
TJ"  Moreover.  This  was  another  feature 
of  his  case,  as  though  it  had  no  miti- 
gation except  from  the  crumbs  and  the 
dogs.  ^Licked.  Rather — licked  off, 
cleansed  by  licking.  This  mention  of 
the  dogs,  accords  entirely  with  their 


dogs  came  and  licked  his  sores. 
22  And  it  came  to  pass  that  the 
beggar  died,  and  was  carried  by 
the  angels  into  Abraham's  bosom:* 
theb  rich  man  also  died,  and  was 
buried ; 

a  Matt.  8.11.       6  Pr.  14.32. 

great  abundance  and  with  the  custom 
at  the  East.  The  dogs  which  laid 
claim  with  him  to  the  crumbs  at  the 
gate,  licked,  also,  his  sores.  So  the 
Syrophenician  woman  says,  "Truth, 
Lord,  yet  the  dogs  eat  of  the  crumbs 
which  fall  from  their  master's  table." 
Such  was  his  offcast  condition,  as  con- 
trasted with  that  of  the  rich  man.  The 
one  clad  in  costly  purple,  the  other  in 
loathsome  sores.  The  one  faring 
sumptuously,  the  other  on  crumbs. 
The  one  served  in  state,  the  other  wait- 
ed on  only  in  this  most  disgusting 
manner. 

22.  The  object  is  now  to  show  their 
final  estate,  as  contrasted  with  their 
condition  in  this  life.  There  is  no 
dwelling  upon  further  particulars  in 
life.  Every  beggar  is  not  a  Lazarus. 
But  the  results  would  show  that  Laz- 
arus had  suffered  as  a  Christian.  ^  Car- 
ried by  angels.  Here,  already,  at  the 
moment  of  death,  the  contrast  in  their 
condition  is  most  marked.  Lazarus  is 
attended  by  angels,  and  carried  by 
them  to  heaven.  The  rich  man  was 
buried  and  sunk  into  torment.  Ob- 
serve, there  is  no  hint  of  such  a  thing 
as  the  Romish  purgatory  for  Lazarus 
to  pass  through.  There  is  no  objection 
to  taking  this  as  a  literal  fact,  that 
these  ministering  spirits  do  even  escort 
the  heirs  of  salvation  to  heaven.  \Abra- 
\anCs  bosom.  This  is  a  figurative  ex- 
pression by  which  the  Jews  understood 
the  sitting  down  at  table  with  Abraham, 
&c.  in  the  kingdom  of  God.  Matt.  8:11. 
It  is  taken  from  the  habit  of  reclining 
at  feasts,  where  the  one  nearest  the 
head  or  master  of  the  feast,  seemed  to 
rest  almost  upon  his  bosom.  So  John 
is  said  to  have  leaned  on  Jesus'  breast 
at  supper,  as  being  nearest  to  his  side. 
See  John  13 :  23.  21 :  20.  But  here  no 
personal  preeminence  is  meant.     It  is 


Age  33.] 


CHAP.  XV  i. 


247 


2S  And  a  in  hell  he  lifted  up  his 
eyes,  being  in  torments,  and  seeth 
Abraham  afar  off,  and  Lazarus  in 
his  bosom : 

24  And  he  cried  and  said,  Father 


Re.  14.10,11. 


the  place  of  the  blest — at  Christ's  right 
hand.  Note  again  the  contrast.  Now 
at  once  Lazarus  is  at  the  feast  in  hea- 
ven. The  feasting,  luxurious  rich  man 
is  calling  in  vain  for  a  drop  of  water. 
v.  24.  As  he  gave  Lazarus  no  relief, 
bo  none  is  found  now  for  him.  These 
Pharisees  who  boasted  of  being  descen- 
dants of  Abraham,  are  shown  that  the 
beggar,  whom  they  knew  not,  may  get 
to  Abraham's  bosom  in  heaven,  and 
they  be  cast  out.  fl  Was  buried.  This 
is  mentioned  to  show  that  the  rich  man 
had  his  funeral,  according  to  his  condi- 
tion in  life — ceremonies,  purple  and 
linen,  as  might  be  expected,  all  that 
the  world  could  give  —  a  grave  and  a 
funeral.  And,  alas!  though  Lazarus 
may  have  had  neither,  and  no  mention 
is  made  of  these  in  his  case,  yet  see  the 
contrast  beyond  the  grave ! 

23.  In  hell.  The  term  here  is  Hades, 
often  expressing  only  the  general  idea 
of  the  spirit  world.  There  is  also  an- 
other term  in  the  New  Testament,  for 
denoting  the  place  of  lost  spirits,  viz : 
'  Gehenna.'  But  Hades  here  is  describ- 
ed as  a  place  of  torments — torment  in 
flame — '  this  flame.'  It  is  afar  off  from 
Abraham's  bosom,  or  the  abode  of  the 
blest.  The  suffering  is  intolerable,  and 
it  is  the  lot  which  follows  upon  the  life- 
time of  each.  v.  25.  And,  besides,  v.  25, 
it  is  separated  by  a  vast  and  impassa- 
ble chasm  from  the  abode  of  the  re- 
deemed, and  this  chasm  is  unchangea- 
bly fixed.  All  these  features  describe 
the  place  as  the  abode  of  lost  souls. 
^Lifted  up  his  eyes.  A  simple  Hebraism 
for  looked,  or  beheld ;  yet  conveying 
the  idea  of  some  sudden  surprise. 
T|  Seeth.  Every  detail  of  a  parable  is  not 
to  be  pressed ;  but  the  lively  recollec- 
tion of  persons  will  amount  almost  to 
vision,  and  doubtless,  the  soul  will  re- 
cognize persons  in  the  other  world. 

24.  Father  Abraham.  The  Jews  boast- 


Abraham,  have  mercy  on  me,  and 
send  Lazarus,  that  he  may  dip  the 
tip  of  his  finger  in  water,  and  cool 
my  tongue ; b  for  I  am  tormented 
in  this  flame. c 

5  Zee.  14.12.    c  Isa.  66.24.    Mar.  9.44,&c. 

ed  cf  having  Abraham  as  their  father, 
and  trusted  in  this  as  securing  to  them 
acceptance  with  God  and  a  seat  in  hea- 
ven. See  Matt.  3 :  9.  Observe.  This 
is  the  only  instance  in  Scripture  of 
praying  to  saints.  The  Roman  Cath- 
olic Church  teaches  this  as  a  duty  and 
a  means  of  salvation.  But  if  this  be 
the  Scriptural  ground,  it  is  hot  very 
encouraging.  It  is  a  lost  soul  who 
does  it.  His  sad  and  fatal  mistake  was 
in  boasting  Abraham  rather  than  Christ, 
and  trusting  to  an  arm  of  flesh,  or  a 
mere  outward  relation.  To  be  a  son 
of  God  (1  John  3 : 1,)  by  faith  in  Christ, 
is  the  only  salvation.  \  Send  Lazarus. 
Now  he  would  beg  for  the  friendship 
and  service  of  that  same  man  who  had 
lain  a  beggar  at  his  gate  without  relief. 
This  is  now  the  highest  hope  which  he 
dares  to  entertain.  ^ Water.  Thirst 
expressed  the  torments.  It  resulted 
from  the  burnings.  So,  our  Lord,  in 
his  agonies  of  soul  under  the  curse, 
cried  out,  "I  thirst."  This  expresses 
the  sum  of  intensest  want  and  torment 
of  soul.  ^Flame.  Whatever  is  really 
distressing  will  doubtless  enter  into  the 
inexpressible  torment  of  those  who 
have  passed  beyond  the  region  of  peace 
and  beyond  the  reach  of  pardon. 
"Hardened  sinners  have  died,  crying 
fire." 

25.  Son.  Abraham  is  represented  as 
owning  the  relation.  He  was  a  Jew, 
and  so  a  son,  according  to  the  flesh. 
But  this  was  of  no  avail  for  that  other 
world.  ^Remember.  The  man  was 
charged  to  remember  his  situation  in 
life  and  that  of  Lazarus,  also,  as  he  had 
known  it.  This  would  justify  the  re- 
fusal of  a  drop  of  comfort  to  him.  And 
his  own  mind  would  thus  have  within 
him  a  world  of  torment.  Memory  will 
be  a  worm  that  never  dies.  To  spend 
eternity  in  bitter  recollections  of  mis- 
spent time,  lost  opportunities,  rejected 


248 


LUKE. 


[Age  33. 


25  But  Abraham  said,  Son,  re- 
member that  thou  in  thy  lifetime* 
receivedst  thy  good  things,  and 
likewise  Lazarus  evil  things  :  but 
now  he  is  comforted,  and  thou  art 
tormented. 

26  And  beside  all  this,  between 
us  and  you  there  is  a  great  gulf 
fixed :  so  that  they  which  would 
pass  from  hence  to  you  cannot; 
neither  b  can  they  pass  to  us  that 
would  come  from  thence. 


s.  73.12-19.  ch.  6.24.    b  Eze.  28.24. 


mercies — must  be  tormenting  beyond 
measure.  The  teaching  here  is  this — 
that  the  lost  will  be  forced  to  remem- 
ber their  life  time,  and  that  in  their  re- 
lation to  others.  All  will  be  spread 
out  before  them  for  the  gnawingg  of 
conscience  and  despair. 

26.  Besides.  Literally — In  addition 
to  all  these  things,  and  even  if  they 
were  not  so,  the  separation  is  complete 
and  eternal.  ^  A  great  gulf.  A  great 
chasm — a  vast,  impassable  depth.  This 
is  directly  opposed  to  the  doctrine 
of  purgatory  taught  by  the  Papists: 
for  souls  in  torment  cannot  pass  to  the 
regions  of  the  blessed,  f  Fixed — had 
been  fixed  firmly — forever.  If  Would 
pass.  It  is  here  plainly  stated,  (in  both 
forms,  to  and  fro),  that  there  is  no 
possibility  of  passing  the  boundary  in 
that  other  world.  How  vain  and  anti- 
scriptural  is  the  dream  of  those  who 
teach  that  there  will  be  a  final  restora- 
tion of  the  lost — or  rather,  their  exalta- 
tion to  heaven.  This  would  assert  that 
the  gulf  can  be  passed,  when  our  Lord 
in  this  parable  plainly  means  to  teach 
that  it  cannot  be.  No.  "These  shall 
go  away  into  everlasting  punishment." 
Matt.  25. 

27.  Send  him.  Here  a  prayer  is  put 
up  for  his  family  on  earth,  that  Laza- 
rus may  at  least  warn  his  brothers. 
Lost  spirits  "believe  and  tremble." 
James  2 :  19.  He  regrets  his  own  un- 
belief in  his  lifetime.  But  it  is  too 
late.  He  gives  up  all  hope  for  himself 
in  despair,  and  begs  now  for  those  who 


27  Then  he  said,  I  pray  thee 
therefore,  father,  that  thou  wouldest 
send  him  to  my  father's  house : 

28  For  I  have  five  brethren ;  that 
he  may  testify  unto  them,  lest  they 
also  come  into  this  place  of  tor- 
ment. 

29  Abraham  saith  unto  him, 
They  c  have  Moses  and  the  pro- 
phets )  let  them  hear  them. 

30  And  he  said,  Nay,  father 
Abraham  -.  but  if  one  went  unto 


are  yet  alive  and  who  must  follow  him 
there,  if  unbelieving.  Some  have  taken 
this  to  show  a  feeling  of  kind  sym- 
pathy, which  might  promise  improve- 
ment under  the  penalty  and  imply  a 
final  destruction.  But  the  intimation 
is  rather  by  way  of  complaint:  as 
though  he  had  not  had  sufficient  warn- 
ing else  he  would  not  have  been  there. 
See  Trench. 

28.  Testify.  Rather — Warn  by  bear- 
ing witness. 

29.  They  have.  Abraham  replies  pos- 
itively— they  have  warning  and  teach- 
ing sufficient — and  these  Old  Testa- 
ment scriptures  they  do  not  believe. 
1 3Ioses.  The  Five  Books  of  Moses, 
from  Genesis  to  Deuteronomy  inclu- 
sive— called  also  the  Pentateuch.  T[  The 
Prophets.  The  writings  of  the  prophets. 
The  whole  Old  Testament  Scriptures 
were  divided  into  these  two  parts — 
"  Moses  and  the  Prophets."  If  Hear 
them.  They  were  bound  to  believe  in 
their  own  Scriptures,  and  these  would 
have  taught  them  of  these  things,  and 
led  them  to  Christ,  as  a  schoolmaster, 
while  a  rejection  of  the  Old  Testament 
teachings  or  a  practical  disbelief  of 
them  would  make  further  teaching 
useless.  Observe.  The  doctrine  of  eter- 
nal life  and  retribution  is  to  be  found 
in  the  Old  Testament,  if  any  revelation 
can  teach  it. 

30.  31.  But  if.  The  Jew,  was  ready 
always  to  demand  a  sign  from  heaven, 
and  even  here  beyond  the  grave  ha 
calls  for  it,  while  he  had  left  the  Scrip- 


Age  33.] 


CHAP.  XVII. 


249 


them  from  the  dead,  they  will  re- 
pent. 

31  And  he  said  unto  him,  If a 
they  hear  not  Moses  and  the  pro- 
phets, neither  will b  they  be  per- 
suaded though  one  r3se  from  the 
dead. 

CHAPTER  XVII. 

<f  rpHEN  said  he 
|     unto  the  dis- 
ciples, It  c  is  impossible  but  that 

o  2  Cor.  4.3.    5  Jno.  12.10,11.    c  Matt.  18.6.7.  Mar.  9.42. 


tures  of  Moses  and  the  Prophets  (which 
he  boasted)  unbelieved.  H  They  will 
repent.  This  is  man's  false  judgment 
of  Divine  things.  True  repentance  is 
not  to  come  from  alarms,  and  appari- 
tions, or  from  miraculous  works. 
These  cannot  convert.  Many  a  man 
has  thought  so,  and  that  he  himself 
would  believe  if  he  could  have  some 
appearing  of  God,  or  of  an  angel,  or 
risen  saint,  to  convince  him.  But 
Christ  himself  has  risen  from  the  dead, 
to  testify  to  men  lest  they  also  go 
to  that  place  of  torment,  and  they  will 
not  even  be  persuaded.  ^If  they  hear 
not.  These  very  Pharisees  (as  our 
Lord  already  saw  and  prophesied) 
would  not  believe  in  him  or  in  his  mis- 
sion, though  he  should  rise  from  the 
dead.  Lazarus,  the  brother  of  Mary 
at  Bethany,  was  raised  before  their 
eyes — and  they  did  not  deny  the  mir- 
acle, but  they  did  not  believe  Christ 
even  for  the  work's  sake.  John  11 : 
17.  12:  10.  Hence  our  Lord  did  not 
shew  himself  to  the  Pharisees  after  his 
resurrection  (Acts  10 :  41)  but  only  to 
his  believing  followers.  As  Abraham 
here  contends,  it  would  have  been  use- 
less. Men  cannot  demand  any  further 
revelation — or  any  better  means  of 
getting  to  heaven.  In  Christ's  death 
and  rising  from  the  dead,  they  have 
all,  even,  that  the  Rich  man  in  torments 
asked  for — -for  his  brethren.  And  how 
dreadful  must  be  their  punishment  if 
they  do  not  believe  in  him.  One  who 
rejects  a  part  of  the  sacred  Scriptures 
will  reject  all.  The  Old  Testament 
cannot  be  heartily  received  while  the 


offences  will  come  :  but  woe  unto 
him  through  whom  they  come  ! 

2  It  were  better  for  him  that  a 
mill-stone  were  hanged  about  his 
neck,  and  he  cast  into  the  sea, 
than  that  he  should  offend  one  of 
these  little  ones. 

3  Take  heed  to  yourselves :  If 
thy  brother  tresspass  against  thee, 
rebuke d  him;  and  if  he  repent, 
forgive  him. 


New  is  rejected.  A  true  follower  of 
Moses  will  find  Christ  the  only  Saviour. 
It  was  therefore  not  a  mere  boast 
of  outward  relation  to  Abraham  that 
would  save  (nor  any  loud  profession 
or  church  connexion)  but  the  Scrip- 
tures must  be  heartily  believed.  And 
in  this  simple  way  alone,  of  a  repent- 
ance that  comes  from  conviction  of 
God's  truth,  and  a  faith  that  comes 
from  receiving  the  written  word,  can 
any  one  be  saved. 

CHAPTER  XVII. 
\  101.    Jesus    inculcates    forbear- 
ance, faith,  humility,  &c. — Perea. 

Matt.       I      Mark.       I       Luke.        :       John. 

(17.  1-10.| 
This  passage  is  connected  with  the 
foregoing.  The  Pharisees  are  they 
who  are  warned  against  as  offenders — 
putting  obstacles  in  the  way  of  entei*- 
ing  the  kingdom.  And  they  have  been 
admonished  without  effect.  Now  they 
are  to  be  avoided  by  the  disciples. 
^  Impossible.  It  is  impossible  for  offen- 
ces not  to  come.  See  notes  Matt.  18: 
6,  7.  In  God's  plan  of  government — 
as  men  are  free  and  sinful — and  as  the 
church  is  to  be  advanced  by  opposition, 
this  could  not  be  otherwise.  These 
words  are  found  in  Matthew  in  another 
connexion,  and  are  such  as  may  most 
likely  have  been  spoken  repeatedly. 
If  Offences.  The  term,  as  elsewhere, 
means  stumbling  blocks.  The  cavils, 
objections,  and  oppositions  of  the  Phar- 
isees, were  constantly  putting  such 
stumbling  blocks  in  the  way  to  Christ's 
kingdom.  See  Matt.  18:  6,  7.  ^Mill- 
stone. There  are  two  words  here  used 


250 


LUKE. 


[Age  33. 


4  And  if  he  trespass  against  thee 
seven  times  in  a  day,  and  seven 
times  in  a  day  turn  again  to  thee, 
saying,  I  repent ;  thou  a  shalt  for- 
give him. 

5  And  the  apostles  said  unto  the 
Lord,  Increase b  our  faith. 

6  And  the  Lord  said,  If c  ye  had 
faith  as  a  grain  of  mustard-seed, 
ye  might  say  unto  this  sycamine- 
tree,  Be  thou  plucked  up  by  the 

a  Matt.  6.12,14.  Col.  &.13.  6  He.  12.2.  c  Matt.  17.20. 
21.21.  Mar.  9.23.  11.23. 

to  express  this.  It  is  the  upper  mill- 
stone turned  by  an  ass,  and  therefore 
larger  than  the  hand  stones.  See  notes 
Matt.  24:  41.  This  was  a  punishment 
in  use  among  the  Jews,  Greeks,  and 
Romans.  ^  Offend,  &c.  Syriac,  "Cause 
one  of  these  little  ones  to  stumble." 

3.  Take  heed.  We  are  to  beware  of 
such  and  to  separate  from  them.  We 
are  to  take  heed  also  to  our  own  con- 
duct, not  to  offend — especially  we  are 
to  be  careful  not  to  do  wrong  by  hasty 
or  severe  treatment  of  such — and 
withal  not  to  be  too  readily  dismayed  at 
such  offences. 

4.  See  notes  on  Matt.  18:  15-17, 
and  observe  the  connexion  with  vs.  6 
and  7,  of  the  same  chapter.  ^[  Trespass. 
Do  thee  wrong.  %  Rebuke.  Reprove 
him.  This  is  faithfulness  to  a  brother 
(see  Matt.  18 :  15)  and  for  lack  of  this, 
offences  abound.  ^  Seven  times.  This 
is  a  Hebrew  idiom  to  express  an  indefi- 
nite number — meaning  frequently. 

b.m  The  apostles.  The  reason  for  this 
mention  of  the  apostles  here,  sepa- 
rately from  the  body  of  disciples, 
may  be  traced  by  the  parallel  pas- 
sage in  Matthew,  ch.  18: 15-18,  where 
the  twelve  were  addressed  in  this  very 
connexion,  as  having  authority  in  the 
church  in  all  such  cases  of  offence  and 
wrong  doing,  v.  18.  ^Increase  our 
faith.  This  responsibility  impressed 
them  with  their  need  of  grace  for  the 
work,  and  the  call  for  an  increase  of 
their  faith.  It  was  not  Peter  who  ask- 
ed, as  though  he  had  been  the  chief 
apostle,  but  all  put  up  the  same  prayer. 


root,  and  be  thou  planted  in  the 
sea;  and  it  should  obey  you. 

7  But  which  of  you,  having  a 
servant  ploughing,  or  feeding  cat- 
tle, will  say  unto  him  by  and  by, 
when  he  is  come  from  the  field, 
Go  and  sit  down  to  meat  ? 

8  And  will  not  rather  say  unto 
him,  Make  ready  wherewith  I  may 
sup,  and  gird  thyself,  and  serve 
me  till  I  have  eaten  and  drunken ; 


The  twelve  were  of  equal  authority. 
In  Matthew,  our  Lord  encourages  them 
as  to  the  efficacy  of  prayer,  where  one 
or  two  should  agree. 

6.  Here  the  efficacy  of  faith  is  set 
forth  as  accomplishing  what  mere  hu- 
man power  could  not  do.  <[  Grain  of 
mustard  seed.  This  was  the  smallest  of 
all  seeds.  The  smallest  measure  of 
true  faith  could  accomplish  so  much, 
for  faith  applies  the  power  of  God. 
If  Sycamine  tree.  This  is  a  tree  growing 
in  Egypt  and  Palestine,  which  has 
leaves  like  the  mulberry  and  fruit 
like  the  fig.  It  is  the  fig — sycamore. 
Such  a  tree  doubtless  stood  near  them, 
and  to  this  our  Lord  pointed  as  he 
spoke. 

7-10.  They  seemed  burdened  with  a 
sense  of  their  arduous  work,  as  calling 
for  so  much  faith  and  prayer.  This 
parable  is  therefore  spoken  to  show 
their  relations.  They  were  servants, 
whose  business  it  was  to  work  for  their 
master,  and  to  do  his  will — and  at 
length  they  could  only  do  their  duty, 
without  meriting  anything,  and  this 
was  to  be  the  spirit  of  all  their  work. 
Only  this  feeling  of  the  most  to  be 
done,  and  of  demerit  after  all,  and  at 
utmost,  would  secure  the  full  service. 
Yet  this  is  not  a  legal  spirit  which 
holds  itself  to  the  letter  of  obligation, 
and  so  claims  a  reward  as  desert.  It  is 
opposite  to  this,  for  it  accounts  the 
debt  of  gratitude  to  be  ever  more  than 
the  work  that  is  done,  and  at  the  best 
and  last,  counts  it  a  work  too  little, 
and  claims  no  desert.     %By  and  by. 


Age  33.] 


CHAP.  XVII. 


251 


and  afterward  thou  shalt  eat  and 
drink? 

9  Doth  he  thank  that  servant  be- 
cause he  did  the  things  that  were 
commanded  him  ?  I  trow  not. 

10  So  likewise  ye,  when  ye  shall 
have  done  all  those  things  which 
are  commanded  you,  say,  We  are  » 
unprofitable  servants;  we  have 
done  that  which  was  our  duty 
to  do. 

a  Job  22.3.  35.7.  Ps.  16.2,3.  Isa.64.6.  Ko.  11.35.  1  Co' 

9.16,17. 

This,  in  the  Old  English  sense,  means 
immediately.  The  reading  is,  "Go  im- 
mediately and  sit  down  to  meat."  ^Af- 
terward.  This  teaches  that  the  servant 
may  find  his  reward  delayed,  and  so 
may  need  his  faith  helped  and  increased 
to  bear  up  and  press  on.  But  the  re- 
ward was  sure  to  them,  though  of 
grace  and  not  of  debt. 

9.  Doth  he  thank,  &c.  Rather,  Doth 
he  count  himself  beholden  to  that  ser- 
vant.    If  I  irow  n°t-  I  think  not. 

10.  Wo  to  them,  says  Bengel,  whom 
Christ  calls  useless.  But  blessed  are 
they  who  call  themselves  such. — The 
best  are  unprofitable,  for  Christ  is  not 
dependent  on  their  help,  neither  would 
they  ever  do  any  service  but  for  his 
aid,  giving  them  the  spirit  to  serve  him, 
and  whatever  they  do,  at  most,  is  only 
what  was  their  duty  to  do.  And  this 
is  always  tainted  with  sin,  and  full  of 
imperfection.  Rom.  3:23.  Heb.  8:  12. 
The  true  spirit  of  obedience  is  here 
pointed  out.  It  strives  to  do  the  ut- 
most from  a  deep  sense  of  obligation, 
never  claims  reward,  but  only  laments 
short-coming  and  ill  desert. 

$82.    Ten  Lepers  cleansed. — Sama- 
ria and  Galilee. 

I"    TJatt.       I      Mark.        |         Luke.         I       John. 

|17.  11-19.1 

11.  This  record  connects  in  the  nar- 
rative with  ch  9:51.  Our  Lord  was 
now  leaving  Galilee  on  his  last  jou«rney 
to  Jerusalem,  to  the  feast  of  taberna- 
cles. He  passed  through  certain  vil- 
lages of  Galilee  and  Samaria,  (ch.  10 : 
ls )   though  the    term   "through  the 


Tf  11  And  it  came 
to  pass  as  he  went  to  Jerusalem, 
that  he  passed  through  the  midst 
of  Samaria  b  and  Galilee. 

12  And  as  he  entered  into  a  cer- 
tain village,  there  met  him  ten 
men  that  were  lepers,  which  stood 
afarc  off: 

13  And  they  lifted  up  their  voi- 
ces, and  said,  Jesus,  Master,  have 
mercy  on  us. 

6  ch.  9.51,52.    Jno.  4.4.     c  Le.  13.46. 


midst"  may  rather  mean  between  these 
provinces.  It  was  a  mixed  company. 
v.  16.  It  is  not  unlikely  that  he  crossed 
the  Jordan  at  the  bridge  at  Scythopo- 
lis,  which  lies  at  the  border,  and  trav- 
elled through  Perea,  recrossing  the 
river  at  Jericho.  This  course  would 
avoid  annoyance  from  the  Samaritans, 
whose  hostility  would  be  excited  by  his 
going  up  to  the  feast.  See  ch.  9 :  53. 

12.  Met  him.  Rather,  encountered 
him,  as  if  they  were  going  the  oppo- 
site way.  Lepers,  as  they  were  not 
allowed  to  enter  the  village,  hung 
about  the  suburbs.  ^  Afar  off.  See 
Lev.  13:46.  The  law  compelled  le- 
pers to  keep  at  a  distance  from  all  oth- 
er persons,  as  the  disease  was  conta- 
gious, and  the  touch  was  unclean. 
Nu.  5:2.  2  Ki.  15:5.  As  we  ap- 
proached Nablous  or  Shechem,  we  saw 
several  lepers  who  followed  us  to  our 
tenting  ground,  and  insisted  on  a  fee 
for  leaving  the  place.  Our  dragoman 
protested  that  their  charge  was  exor- 
bitant, but  as  the  company  were  alarm- 
ed, he  yielded  at  length,  paid  them 
their  price,  and  they  left  us.  See  Matt. 
8 : 2.  We  found  lepers,  also,  on  the 
slope  of  Mount  Zion,  where  a  retreat 
is  provided  for  them  near  the  Zion 
gate,  fl  Ten  men.  As  they  were  exclu- 
ded from  other  society,  they  associated 
among  themselves.  Bitterest  prejudi- 
ces were  dropped,  and  Jew  and  Sa- 
maritan banded  together  in  their  com- 
mon misery.  As  fellow  sinners  we 
should  forget  minor  differences. 

14.  Show  yourselves.  The  law  direct- 


252 


LUKE. 


[Age  33. 


14  And  when  lie  saw  them,  he 
said  unto  them,  Go  shew R  your- 
selves unto  the  priests.  And  it 
came  to  pass,  that,  as  b  they  went, 
they  were  cleansed. 

15  And  one  of  them,  when  he 
saw  that  he  was  healed,  turned 
back,  and  with  a  loud  voice  glori- 
fied «  God, 

16  And  fell  down  on  his  face  at 


a  Le.  13.2.  14.3.  Matt.  8.4.  «h.  5.14.    6  2  Ki.  5.15.  Isa. 
65.24.    cPs.  30.1,2. 


ed  that  lepers,  when  they  were  cured, 
should  show  themselves  to  the  Jewish 
priest,  and  get  a  certificate  of  the  cure. 
See  notes,  Matt.  8 :  4.  This  direction, 
therefore,  to  go  thither  before  they 
were  cured,  required  great  faith.  They 
might  have  objected,  "Why  send  us 
without  the  healing  that  is  requisite  ? 
Why  not  cure  us  first?"  So,  many 
inquirers  demand  that  they  should 
have  new  hearts  before  they  will  go  to 
Christ  and  cast  themselves  upon  him. 
They  wait  for  repentance,  faith,  con- 
victions, &c.  But  they  must  go  as 
they  are,  or  they  can  never  be  healed. 
•jf  J.s  they  went.  On  their  way.  As  they 
went  forward  in  the  way  of  Christ's 
command  they  were  healed.  They 
must  already  have  had  some  faith  in 
the  result.  So,  the  inquirer  who  puts 
confidence  in  the  divine  directions,  and 
believes  the  gospel  call,  and  goes  blind 
and  leprous  as  he  is,  finds  healing  as 
he  goes.  It  is  only  in  the  way  of  obe- 
dience and  confidence  that  we  can  find 
peace  and  salvation.  From  this  pas- 
sage the  Papists  pretend  that  men 
should  confess  their  sins  to  Romish 
priests.  But  (1)  this  was  a  Jewish 
ordinance,  not  a  Christian  observance. 

(2)  They  were  not  to  show  their 
thoughts  to  the  priests,  but  their  skin. 

(3)  They  were  not  to  show  how  foul 
and  vile  they  were,  but  that  they  were 
clean  of  leprosy.  (4)  They  were  not 
sent  to  cleanse  themselves  by  confes- 
sion, but  to  show  themselves  cleansed. 

15.  This  new  experience  of  Christ's 
care  so  affected  one  of  these  men,  that 


his  feet,  giving  him  thanks  :  and 
he  was  ad  Samaritan. 

17  And  Jesus  answering  said, 
Were  there  not  ten  cleansed  ?  but 
where  are  the  nine? 

18  There  are  not  found  e  that  re- 
turned to  give  glory  to  God,  save 
this  stranger. 

19  And  he  said  unto  him,  Arise, 
go  thy  way :  thy f  faith  hath  made 
thee  whole. 

d  Jno.  4.39-43.    ePs.  106.13.     /Matt.  9.22. 


instead  of  going  on  to  the  ceremony  at 
once,  he  returns  to  give  thanks  to  the 
great  healer,  Christ  is  before  the  or- 
dinance. Love  to  Christ  is  the  first 
obligation.  And  gratitude  to  him  will 
be  our  first  impulse.  This  will  ever 
afterwards  express  itself  in  obedience 
to  all  his  appointments.  ^Samaritan. 
This  is  the  interesting  fact  that  this 
man  was  an  alien — a  gentile — consider- 
ed and  treated  by  the  Jews  as  such ; 
of  an  opposite  worship,  and  so  they 
had  no  dealings  with  them.  Our  Lord 
would  show  that  these  strangers  were 
not  excluded  by  the  Saviour  from  the 
gospel  kingdom,  but  were  even  first  to 
give  him  glory.  This  was  aimed,  there- 
fore, at  the  self-righteousness  and 
proud  boasting  of  the  Pharisees.  So 
our  Lord  preached  by  his  miracles. 

17.  Literally,  Were  not  the  ten  cleansed? 

18.  The  Syriac  reads  "Have  they 
so  gone  as  not  to  come  and  give  glory 
to  God,  save  this  one  of  another  na- 
tion?" ^Stranger.  Foreigner,  alien. 
The  Samaritans  were  called  by  the 
Jews  Cuthites,  or  aliens.  They  were 
originally  from  other  countries.  See 
2  Kings  17:  24-41.  They  were  gen- 
tiles, and  had  a  mixed  religion. 

19.  Go  thy  way.  He  was  now  free  to 
go  forward  in  all  duty:  and  he  would, 
of  course,  go  at  once  to  the  priest,  for 
the  examination  and  certificate  of  heal- 
ing that  were  necessary  to  restore  him 
to  society,  as  well  as  to  offer  the  gift 
commanded  by  Moses.  \  Made  thee 
whole.  Literally — Hath  saved  thee. 
This  is  the  language  commonly  used  by 


Age  33.] 


CHAP.  XVII. 


253 


If  20  And  when  lie 
was  demanded  of  the  Pharisees 
when  the  kingdom  of  God  should 
come,  he  answered  them,  and  said, 
The  kingdom  of  God  cometh x  not 
with  observation: 

1  or,  with  outward  show. 


our  Lord  in  cases  of  healing  It  is 
probable  that  only  this  man  aad  his 
soul's  leprosy  cured.  The  rest  were 
healed  of  the  mere  outward  leprosy  of 
the  flesh.  This  accounts  for  his  differ- 
ent conduct.  They  who  give  God  no 
thanks  for  their  temporal  mercies  are 
not  healed  at  heart.  Gratitude  is  a 
distinguishing  mark  of  true  converts. 
And  gratitude  is  the  spring  of  all  Gos- 
pel obedience.  This  will  aim  to  do  not 
merely  the  letter  of  the  command,  but 
the  utmost  that  can  be  done.  This  will 
not  confine  itself  to  the  ceremony  or 
the  ordinance,  but  will  express  itself 
in  willing,  cordial  thanks.  His  was, 
therefore,  a  saving  faith.  Observe. 
1.  If  we  would  be  saved,  we  may  often 
need  to  separate  from  others — we  must 
separate  from  the  world.  2.  The  more 
we  are  obligated,  the  more  shameful 
our  ingratitude.  3.  Scarce  one  in  ten 
gives  the  glory  of  his  mercies  to  God. 
4.  Divine  grace  alone  makes  men  to 
differ.  5.  Ceremony  must  yield  to  sub- 
stance. 6.  They  were  only  to  go  and 
be  healed.  We  need  only  to  look  and 
be  saved.  It  is  not  how  much  is  done, 
but  whether  we  follow  Christ's  plan  of 
grace. 

\  102.  Christ's  coming  will  be  sud- 
den.— Perea. 

Matt.       I        Mark.       I         Luke.        I      John. 

I  1 10.  20-37.| 

20.  Was  demanded,  &c.  He  was  ask- 
ed earnestly  by  the  Pharisees.  They 
claimed  to  be  the  only  true  heirs  of  the 
kingdom,  and  asked  with  a  proud  self- 
consequence  as  though  having  a  right 
to  know,  above  all  other  men.  They 
claimed,  too,  to  know  all  about  its  na- 
ture and  laws,  as  only  needing  to 
know  the  time.  They  were  utterly  in 
the  wrong — both  false  in  principle  and 
ignorant  in  fact.  They  mi  ght  also  have 
aimed  to  entangle  him  in  his  talk. 

22 


21  Neither  shall  they  say,  Lo 
here !  or,  Lo  there  !  for,  behold, 
the  a kingdom  of  God  is2  within 
you. 

22  And  he  said  unto  the  disci- 
ples, The  b  days  will  come  when 

a  Ro.  14.17.    2  or,  among  you.  Jno.  1.26.    5  Matt.  19.15. 

\  With  observation.  Syriac, — "With 
observables."  These  Pharisees  had 
made  the  kingdom  one  of  outward 
show — to  come  with  worldly  grandeur 
and  pomp.  Our  Lord  at  once  tears 
away  this  vain  hope,  and  utterly  denies 
such  a  principle.  The  kingdom  of  God, 
that  is,  the  reign  of  the  Messiah,  as 
predicted,  cometh  not  with  outward 
parade,  or  mere  worldly  display,  as 
temporal  kingdoms  come.  This  is  not 
its  nature.  It  does,  indeed,  subdue 
earthly  kingdoms — it  does  gain  con- 
quests in  the  world  which  are  glorious , 
converting  multitudes;  applying  great 
resources  of  wealth  and  power  to  ad- 
vance its  interests.  But  its  growth  is 
often  secret.  Its  progress  is  often 
noiseless,  (Isa.  42:  2,)  and  "not  heard 
in  the  street."  And  its  dignities  are 
not  temporal,  but  spiritual. 

21.  Lo  here.  Neither  is  this  kingdom 
a  visible  geographical  establishment, 
of  limited,  local  interests  like  earthly 
kingdoms,  which  you  can  say,  Lo  it  is 


here !  or,  Lo  it  is  there  !  Nor  is  it  to 
be  expected  to  come  with  any  such 
new,  strange,  or  miraculous  phenome- 
na, as  to  set  men  saying,  Lo  here !  or, 
Lo  there!  But  it  is  to  come  in  the 
working  out  of  great  spiritual  princi- 
ples already  in  operation.  ^  Within 
you.  This  is  the  great  fact,  which  the 
Pharisees  were  so  slow  to  receive. 
Their  materialistic  views  called  for  a 
kingdom  all  outward  and  earthly — tem- 
poral and  local.  But  behold,  while 
they  expected  to  wonder  after  it,  it  is 
a  thing  that  is  within :  a  spiritual  king- 
dom— seated  in  the  hearts  of  men,  and 
establishing  a  glorious  reign  in  the  af- 
fections. Our  Lord  did  not  mean  to 
say  that  this  kingdom  was  actually  in 
their  hearts ;  but  that  this  is  its  essen- 
tial nature,  so  that  the  only  way  of  be- 
longing to  it,  and  enjoying  its  blessings, 


254 


LUKE. 


[Age  <J<5. 


ye  shall  desire  to  see  one  of  the 
days  of  the  Son  of  man,  and  ye 
shall  not  see  it 

23  Anda  they  shall  say  to  you, 
See  here ;  or,  See  there :  go  not 
after  them,  nor  follow  them. 

24  For  as  the  lightning,  that 
lighteneth  out  of  the  one  part  un- 
der heaven,  shineth  unto  the  other 
part  under  heaven;  so  shall  also 
the  Son  of  man  be  in  his  day. 

25  But b  first  must  he  suffer  many 
things,  and  be  rejected  of  this 
generation. 

a  Matt.  24.23,&c.  Mar.  13.21.  ch.  21.8.  6  Mar.  8.31. 
ch.  9.22. 

is  to  have  it  set  up  within.  This  point- 
ed them  to  their  own  hearts. 

22.  So  far  as  this  spiritual  kingdom 
is  set  up  in  the  world,  it  must  make 
outward  progress,  and  will  openly  ap- 
pear, but  not  as  the  Pharisees  expected 
or  wished.  In  this  discourse  he  turns 
to  the  disciples,  to  enforce  the  idea  of 
the  kingdom  as  a  present  reality — and 
that  while  the  Pharisees  were  looking 
for  its  coming,  its  privileges  would  soon 
have  passed  from  their  reach.  He 
would  have  all  improve  the  present  op- 
portunities; especially  considering  the 
suddenness  of  his  future  coming,  v.  30. 
This  discourse  differs  from  that  in  ch. 
21.  That  is  parallel  with  Matthew  24, 
and  Mark  13.  In  this,  no  mention  is 
made  of  Jerusalem's  destruction;  yet 
it  is  included  in  the  reference  to  trou- 
bles coming  on;  all  which  would  be 
calculated  to  break  up  the  false,  world- 
ly idea  of  his  kingdom.  ^  Not  see  it. 
It  is  not  just  now  to  be  revealed.  It 
will  be  long  delayed,  but  sudden  at 
last.  Therefore  listen  not  to  every 
outcry,  nor  follow  every  prophet. 
There  were  many  false  Christs,  as  he 
predicted,  (see  notes  on  Matt.  24:  23, 
26,)  and  as  Josephus  relates,  who, 
about  the  time  of  the  destruction  of 
Jerusalem,  strove  to  delude  the  people. 
See  notes  on  Matthew  and  Mark. 

24.  Christ's  coming  would  be  sudden 
and  manifest  to  all  the  world,  as  the 
lightning.    See  notes  on  Matt.  24:  27, 


26  And  as  it  was  c  in  the  days  of 
Noe,  so  shall  it  be  also  in  the  days 
of  the  Son  of  man. 

27  They  did  eat,  they  drank, 
tb  ey  married  wives,  they  were  given 
in  marriage,  until  the  day  that 
Noe  entered  into  the  ark,  and  the 
flood  came  and  destroyed  them 
all. 

28  Likewise  also  as  it  was  in  the 
days  of  Lot;  they  did  eat,  they 
drank,  they  bought,  they  sold, 
they  planted,  they  builded  : 

29  But  the  same  day  that  Lot 


where  this  figure  is  applied  particularly 
to  the  destruction  of  Jerusalem,  and 
that  was  to  be  the  first  in  a  series  of 
judgments  which  should  close  with  the 
final  day. 

25.  This  was  repeatedly  declared  to 
them,  in  different  terms,  and  was  hard 
to  be  understood. 

26.  Days  of  Noe.  See  Matt.  24 :  37, 
38,  notes. 

28, 29.  Days  of  Lot.  This  reference  to 
the  Old  Testament  record  of  Lot  and 
the  destruction  of  Sodom,  gives  the 
confirmation  of  our  Lord's  testimony 
to  the  truth  of  that  narrative  which 
has  been  so  assailed  by  false  critics. 
^[  It  rained.  In  the  history  (Gen.  19: 
23-25)  it  is  said,  "The  Lord  rained 
brimstone,  &c.  out  of  heaven :  and  here 
"from  heaven."  It  was  doubtless  a 
direct  visitation  of  the  Almighty — and 
there  is  no  reason  for  torturing  the 
plain  sense  to  make  the  event  a  vol- 
canic eruption,  or  an  igniting  of  the 
bitumen  which  abounds  there.  It  is 
all  one  with  God,  whether  natural 
means  are  used,  or  miraculous  agen- 
cies are  resorted  to.  It  is  God  alike 
in  both.  But  some  critics  are  fond  of 
making  miracles  to  have  been  merely 
natural  events ;  as  though  something 
were  to  be  gained  by  this.  These  illus- 
trations are  to  show  the  carnal  secu- 
rity in  which  the  world  should  be  over- 
taken.    See  Appendix. 

30.  Even  thus.  This  refers  back  to 


Age  33.] 


CHAP.  XVIII. 


255 


went  out a  of  Sodom,  it  rained  fire 
and  brimstone  from  heaven,  and 
destroyed  them  all. 

30  Even  thus  shall  it  be  in  the 
day  when  the  Son  of  man  is  re- 
vealed. h 

31  In  that  day,  he  which  shall 
be  upon  the  house-top,  and  his 
stuff  in  the  house,  let  him  not 
come  down  to  take  it  away :  and 
he  that  is  in  the  field,  let  him 
likewise  not  return  back. 

32  Remember  Lot's  c  wife. 

33  "Whosoever  d  shall  seek  to 
save  his  life,  shall  lose  it ;  and  who- 
soever shall  lose  his  life,  shall  pre- 
serve it. 

34  I  tell  you,  in  that  night  there 
e  shall  be  two  men  in  one  bed  j 


a  Ge.  19.23,24.    6  2  Th.  1.7.    c  Ge.  19.26.    d  Matt. 
25.  Mar.  8.35.  ch.  9.24.  Jno.  12.25.     e  Matt.  24.40,41. 


the  two  instances  given  and  marks  the 
parallel.  Even  so — according  to  these 
things  shall  it  bey  &c. 

31.  See  notes  on  Matt.  24:  17,  18. 
The  language  is  almost  precisely  the 
same.  \  Return  back.  Literally — To 
the  things  behind:  i.  e.  to  take  his  goods 
which  were  left. 

32.  This  solemn  caution  is  here 
added.  This  is  the  only  person  of  an- 
cient record  that  we  are  so  expressly 
bidden  to  remember — and  for  what  ? 
See  Gen.  19 :  26.  She  commenced  to 
flee,  at  the  urgency  of  the  angels  who 
warned  her  of  the  coming  destruction. 
But  she  hesitated — looked  back — loi- 
tered on  the  plain  with  a  divided  heart 
and  a  prevalent  unbelief,  and  she  sadly 
perished  :  and  was  made  a  monument 
of  Divine  wrath.  The  disciples  are 
charged  to  heed  the  Divine  warnings 
and  not  to  hesitate — nor,  v.  31,  to 
grasp  all  their  earthly  goods,  in  their 
worldly  mindedness. 

33.  This  verse  further  warns  against 
the  secular  and  worldly  spirit.  It  shall 
neither  be  prepared  to  know  the  king- 
dom when  it  comes — nor  to  receive  it, 


the  one  shall  be  taken,  and  the 
other  shall  be  left. 

35  Two  women  shall  be  grinding 
together ;  the  one  shall  be  taken, 
and  the  other  left. 

36  Two x  men  shall  be  in  the 
field;  the  one  shall  be  taken  and 
the  other  left. 

37  And  they  answered  and  said 
unto  him,  Where,  Lord  ?  And  he 
said  unto  them,  Wheresoever  the 
body  is, f  thither  will  the  eagles 
be  gathered  together. 

CHAPTER  xvrn. 


If  A  ND  he  spake 


parable  un- 
to  them,  to  this   end,    that   men 
ought  s  always  to  pray,  and  not  to 
faint : 
2  Saying,  There  was 2  in  a  city  a 


1  ver 
30.  Matt.  24.28, 
12.12.  Ep.  6.18.  Ph.  4.6, 


is  wanting  in  most  Greek  copies.    /Job  39. 
Ps.  65.2.  102.17.  ch.  11.8.  21.36.  Eo. 
2  In  a  certain  city. 


when  it  is  made  known.  *[  Whosoever. 
This  spirit  that  tries  to  get  worldly 
ease  and  glory  first,  or  spares  itself 
from  arduous  and  self-denying  service 
in  the  cause  of  Christ  shall  lose  every 
thing.  Only  he  who  sacrifices  the 
worldly  ease  and  promotion,  for  the 
spiritual  concern,  can  get  the  true  sal- 
vation. ^  Preserve  it.  "  The  self-deny- 
ing effort  itself  imparts  a  higher  life !" 
Olshausen. 

34.  In  one  bed.  On  one  couch — it 
may  be,  reclining  at  meals. 

35,  36.  See  »otes  on  Matt.  24 :  40, 
41. 

37.  This  announcement  has  made 
no  reference  to  localities.  The  disci- 
ples were  not  free  from  the  notions  of 
a  temporal  kingdom  ;  and  their  expec- 
tations of  it  did  not  allow  of  such 
events  as  are  here  described.  They 
ask  in  their  surprise,  where  can  these 
things  come  to  pass  ?  He  refers  them 
from  all  such  outward  inquiries,  to  the 
prevailing  corruption  in  Israel,  as  the 
ground  of  the  judgments  that  were  to 
come.  See  notes  on  Matthew  24: 
28. 


256 


LUKE. 


[Age  33. 


judge,  which  feared  not  God,  nei- 
ther regarded  man  : 

3  And  there  was  a  widow  in  that 
city;  and  she  came  unto  him, 
saying,  Avenge  me  of  mine  adver- 
sary. 

4  And  he  would  not  for  awhile : 

CHAPTER  XVIII. 

\  103.  The  importunate  widow.  The 

Pharisee  and  Publican. — Perea. 


Matt. 


Luke. 

18.  1-14. 


John. 


The  true  disciples  are  exposed  to  the 
assaults  of  Satan  up  to  the  time  of 
Christ's  coming.  But  they  shall  have 
deliverance  with  a  strong  arm  at  his 
appointed  time,  and  meanwhile  they 
are  to  continue  in  prayer,  which  is  the 
true  expression  of  faith — for  this  does 
prevail  in  the  very  worst  circumstances. 
"Every  one  that  asketh  receiveth.'"' 

1.  To  this  end.  Though  these  words 
are  commonly  printed  in  italics,  they 
belong  to  the  original,  which  reads, 
"with  reference  to  the  duty."  ^Al- 
ways. Prayer  is  not  a  mere  formal- 
ity for  set  times  as  under  the  cere- 
monial system.  But  it  is  the  pro- 
per expression  of  the  spiritual  life 
— the  constant  breathing  of  a  lively 
piety.  Yet  this  life  of  prayer,  this 
praying  spirit  will  have  its  times  and 
seasons,  just  as  the  physical  appetite 
will  seek  its  stated  meals — for  it  has 
much  to  ask  and  much  to  get  at  the 
mercy  seat.  U"  To  faint — To  languish 
through  overpowering  evil.  2  Cor.  4:  1. 

2.  A  judge.  The  parable  will  teach 
us  that  no  matter  how  low  be  our 
views  of  God,  here  is  encouragement 
to  pray.  How  much  more,  if  we  prop- 
erly understand  God.  \  Who  feared 
not.  This  is  a  common  expression  to 
designate  an  unprincipled  and  reckless 
character.  Plainly — Judges  who  fear 
not  God  cannot  be  expected  to  regard 
the  rights  of  man.  And  hence  these 
two  tilings  are  put  together  in  the  lan- 
guage of  common  life — and  the  Holy 
Ghost  has  here  intimated  that  this 
is  an  essential  quality  in  a  judge. 

3.  A  widow,    A  case  is  taken — alto- 


but  afterward  he  said  within  him- 
self, Though  I  fear  not  God,  nor 
regard  man ; 

5  Yet,  because  this  widow  trou- 
bleth  me,  I  will  avenge  her,  lest  by 
her  continual  coming  she  weary 
me. 

gether  special,  having  a  most  tender 
claim  upon  the  judge.  Widows  were 
to  be  peculiarly  cared  for  by  the  judges 
according  to  the  Old  Testament  law, 
because  they  were  naturally  helpless 
and  unprotected — often  poor  and  op- 
pressed. Jer.  22 :  3.  ^  Avenge  me. 
The  Syriac  reads,  Vindicate  me  against, 
&c.  The  term  here  means  to  deliver 
by  administering  justice.  Do  me  justice 
from  mine  adversary.  She  had  a  right 
to  expect  justice  done  her  by  the 
judge,  against  an  oppressor.  This 
was  his  office,  and  business.  The  idea 
of  revenge  is  not  contained  in  the  term. 
\  Adversary.  Opponent  at  law.  One 
who  was  prosecuting  her  at  law,  and 
taking  advantage  of  her  unprotected 
condition.  The  great  adversary  of 
souls  is  a  personal  existence,  not  a  mere 
idea.  He  is  called  Satan  (the  accuser) 
and  "your  adversary,  the  devil,"  (1  Pet. 
5.  8)  where  this  term  is  used.  And 
we  are  daily  taught  to  pray,  Deliver 
us  from  the  evil — or  from  the  evil  one 
— the  source  and  agent  of  all  evil. 

4.  For  a  while.  For  a  time.  He  did 
not  grant  it  promptly,  but  held  back 
at  first.  This  gave  room  for  her  im- 
portunity. ][  Though.  The  secret  mo- 
tive in  yielding  to  her  cry  is  here  ex- 
posed, to  show  the  false,  unrighteous 
character  of  the  judge  (as  before  of 
the  steward,  the  same  term  designa- 
ting them  both.)  It  was  not  love  of 
justice  or  sense  of  obligation — but  love 
of  ease,  which  really  moved  him  to 
regard  this  widow's  complaint.  It  may 
have  appeared  to  others  all  righteous- 
ness and  justice  in  the  judge,  but  God 
knoweth  the  heart.  And  as  deeply  con- 
trasted with  men's  false-heartedness, 
at  best,  the  perfect  purity  and  truth  of 
God  are  commended  to  us.  ^Lest. 
The  Syriac  accurately  reads,  "Thatthi 


A.ge  33.] 


CHAP.  XVIII. 


25: 


6  And  the  Lord  said,  Hear  what 
the  unjust  judge  saith. 

7  And  shall  not  God  avenge  a 
his  own  elect,  which  cry  day  and 
night  unto  him,  though  he  bear 
long  with  them  ? 

8  I  tell  you  that  he  will  avenge 


may  not  be  always  coming  and  troubling 
me."  This  showed  the  very  height  of 
urgency  on  the  widow's  part.  It  drove 
the  man,  out  of  mere  selfishness,  to 
heed  her  complaint.  ^  Weary  me.  The 
term  is  very  expressive  and  means  to 
give  a  black  eye — and  then,  to  beat  black 
and  blue — to  break  down — to  toorry  out. 
It  is  used  in  1  Cor.  9 :  27.  The  read- 
ing is,  Lest  coming  (to  the  end)  forever, 
she  worry  me  out. 

6.  This  is  the  application  of  what 
the  unjust  judge  said,  in  the  last  verse. 
1[  Hear.  Observe — consider  this  that 
he  saith.  The  emphasis  is  on  the  term 
unjust,  and  the  idea  is,  If  the  unjust 
judge  acts  thus,  to  such  a  one,  should 
not  God  avenge  his  own  elect.  There 
is  a  series  of  contrasts,  in  the  farther 
particulars.  %  Unjust  judge.  Judge  of 
unrighteousness ;  that  is,  false  hearted, 
faithless  judge.  The  same  term  as  in 
previous  parables — unjust  steward — 
mammon  of  unrighteousness.  ^[  His 
own  elect.  This  widow  was  despised 
among  men,  and  a  contemptible  va- 
grant in  view  of  this  false  hearted 
judge.  But  these  are  God's  elect,  or 
chosen — and  his  own  elect,  in  whom  he 
has  his  property — "the  riches  of  the 
glory  of  his  inheritance  in  the  saints." 
Eph.  1  :  18.  This  is  the  ground  of 
their  deliverance — that  they  are  God's 
chosen.  See  Dan.  12 : 1.  f  Cry.  The 
term  is  expressive,  and  means,  a  howl- 
ing, mighty  cry.  Jon.  3  :  8.  Gen.  4 :  10. 
Such  as  enters  into  the  ears  of  God. 
Jas.  5:4.  ^  Day  and  night.  Continu- 
ously— not  giving  over,  nor  resting,  but 
instant  in  prayer.  "Praying  always 
with  all  prayer  and  supplication."  Eph. 
6:  18.  This  was  a  feature  in  their 
case.  Tf  Though,  &c.  This  would  seem 
to  mean,   "though  he  delayeth  their 


them  speedily.  b  Nevertheless, 
when  the  Son  of  man  cometh, 
shall  c  he  find  faith  on  the  earth  ? 
9  And  he  spake  this  parable  un- 
to certain  which  d  trusted  in  them- 
selves 1  that  they  were  righteous, 
and  despised  others : 


5PH.46.5.  He.  10.37.  2Pe.3.8,S 
10.29.    1  or,  as  being  righteous. 


c  Matt. 24.12.    deb. 


cause  so  long."  But  the  term  used 
refers  to  long  suffering.  It  may  read, 
"  And  he  is  patient  towards  them  ;"  not 
like  the  judge,  vexed  and  irritated  by 
their  prayers,  and  yielding,  at  length, 
only  to  be  rid  of  them.  But  he  is 
long  suffering  in  their  importunity. 
Generally,  however,  it  is  understood, 
"  though  he  delays  long  with  them," 
not  immediately  granting  their  prayer 
— yet  finally,  and  in  his  own  best  time 
and  way.  This  agrees  with  2  Pet. 
3:8,  9,  15.  "  God  is  not  slack  as 
some  men  count  slackness,  but  is  long 
suffering  to  us-ward,"  &c.  The  Syriac 
reads,  "  And  will  not  God  much  more 
vindicate  his  chosen  who  call  upon 
him  by  day  and  by  night,  and  have  pa- 
tience with  them"? 

8.  Speedily.  Not  suddenly  but  short- 
ly, soon.  The  set  time  to  favor  them 
will  soon  arrive — as  soon  as  needful — 
though  to  man's  impatience  it  seems  to 
be  long  delay.  So  was  it  with  the 
sisters  at  Bethany  (John  11)  and  with 
the  Syrophenician  woman  and  with  the 
disciples  on  the  sea,  to  whom  he  came 
only  at  the  fourth,  or  last  watch.  See 
Trench.  ^  Nevertheless.  That  is — not- 
withstanding, the  great  question  is  as 
to  the  faith  of  man,  rather  than  the 
faithfulness  of  God.  This  is  not  in- 
tended to  intimate  that  there  will  be 
few  Christians  in  the  world  at  his  final 
coming.  The  question  here  put,  would 
apply  to  any  coming  of  our  Lord,  and 
only  makes  application  of  the  parables. 
The  reference  is  probably  to  the  "com- 
ing" spoken  of  in  the  preceding  chap- 
ter— the  first  in  the  series  being  the 

destruction   of    Jerusalem but    the 

great  idea  Including,  also,  the  final 
coming  to  judgment.  See  2  Pet.  3  : 
10,  13.     This  is  therefore,  the  practi- 


22* 


258 


LUKE. 


[Age  83. 


10  Two  men  wen .  up  into  the 
temple  to  pray ;  the  one  a  Phari- 
see, and  the  other  a  publican. 


cal  question.  We  may  doubt  our  faith 
but  not  God's  faithfulness.  The  Syri- 
ac  reads,  "  Yet  the  Son  of  man  will 
come,  and  will  he  find  faith  on  the 
earth?" 

9, 10.  Unto  certain.  Our  lord  here  takes 
the  well  known  case  of  the  Pharisee, 
and  builds  upon  it  a  parable  to  apply 
to  Pharisaic  disciples.  If  Trusted  in 
themselves.  Literally,  upon  themselves. 
Theirs  was  a  self-confidence.  They 
had  no  higher  trust,  such  as  Christ 
preached,  but  relied  upon  their  own 
boasted  doings,  as  blameless,  and  in 
strict  conformity  to  the  law.  See  vs. 
11,  12.  ^Despised.  The  term  is  used 
in  ch.  23  :  11,  in  the  sense  of  "set  at 
nought,"  not  only  secretly  despised, 
but  openly  derided  others.  Literally 
the  rest  (of  mankind,  as  in  v.  11). 
The  Syriac  reads,  "every  one."  The 
self-righteous  are  usually  ceremonious 
— despising  all  who  come  not  up  to  their 
mark,  nor  join  in  their  ceremonies. 
True  religion,  the  opposite  of  this,  is 
humble,  charitable.  ^The  Temple.  There 
was  a  court  of  the  temple  for  prayer. 
See  Matt.  21 :  12.  This  was  at  the 
stated  hour  of  prayer,  probably.  See 
Acts  3:1.  ^  A  Pharisee.  The  forego- 
ing parable  had  illustrated  the  duty 
and  encouragement  of  continuing  in 
prayer,  and  this  exhibits  the  need  of 
humility  in  prayer.  The  Pharisee  had 
no  right  view  of  this  daily  exercise. 
See  Note  Matt.  3:7.  f  .4  Publican. 
These  were  they  of  whom  the  Phari- 
sees complained,  that  our  Lord  should 
receive  such  (seech.  15 :  1) — and  there 
were  possibly  some  of  his  disciples 
who  partook  of  this  spirit,  as  in  case 
of  the  Syrophenician  woman. 

11.  Stood.  This  was  the  ancient  cus- 
tom— to  stand  in  prayer — both  among 
the  Jews  and  early  Christians.  (1  Ki.  8: 
22.  2  Chron.  6:  12.  Matt  6:  5.  Mark 
11:25,)  though  on  special  occasions 
kneeling  or  bodily  prostration  was 
practised.  Dan.  6-10.  2  Chron.  6:  13. 


11  The  Pharisee  stood  and  pray- 
ed thus  with  himself:  God,  I 
thank  thee  that  I  am  not a  as  oth- 
er men  are,  extortioners,  unjust, 

o  Isa.  65.5.   Re.  3.17. 

Acts  9:40.  20:36.  21:5.  On  the 
Lord's  day  the  faithful  stood  in  pray- 
er to  commemorate  their  Saviour's 
resurrection  on  that  day.  Bingham's 
Christian  Antiquities,  B.  13,  ch.  8,  \  3. 
\  With  himself.  Either — "stood by  him- 
self," (as  the  Syriac  reads,)  and  pray- 
ed there.  This  he  may  have  done,  as 
was  their  taste  and  habit.  Or — he  pray- 
ed thus  with  himself — i.  e.  as  he  would 
not  have  prayed  aloud.  See  Mark  14: 
4,  and  10 :  26,  for  the  same  construc- 
tion. This  was  his  whole  heart  on  the 
subject.  TTZ  thank  thee.  This  was  a 
bold  and  boasting  thanks,  without  real 
thankfulness.  It  carried  a  pretence  of 
religion,  but  under  it  was  a  haughty 
self-exaltation.  He  uses  this  language 
of  piety  to  cast  reflection  upon  his  fel- 
low worshippers.  The  genuine  thank- 
fulness will  be  connected  with  deep  hu- 
miliation and  self-abasement  before 
God.  He  dwells  not  upon  anything  so 
much  as  the  evil  which  he  sees  in  oth- 
ers. This  spirit,  wherever  it  is  found, 
is  the  spirit  of  hypocrisy.  To  com- 
pare ourselves  only  with  "other  men" 
is  an  element  of  false  religion.  Men 
are  not  the  standard,  except  for  hu- 
man applause  and  worldly  acceptance. 
God's  word  is  the  rule,  and  the  man 
Christ  Jesus  is  the  true  pattern.  The 
Pharisee  contrasts  himself  with  all 
other  men.  If  we  think  of  the  differ- 
ence between  ourselves  and  the  care- 
less world,  we  are  to  ask,  "  Who  hath 
made  us  to  differ?"  And  we  are  to 
own,  "By  the  grace  of  God  I  am  what 
I  am."  ^Extortioners.  These  violated 
the  eighth  commandment,  taking  from 
men  more  than  their  due.  They  who 
extort,  that  is,  take  more  than  what 
is  right  for  their  goods  or  their  servi- 
ces, are  indeed  hateful  to  God.  And 
such  are  often  condemned  in  the  Old 
Testament.  These  items  relate  to  the 
second  table  of  the  law — the  social  and 
relative  duties.  Many  self-righteous 
men  trust  in  themselves,  that  they  have 


Age  33.] 


CHAP.  XVIII. 


259 


adulterers,  or  even  as  this  publi- 
can: 

12  I  fast  twice  in  the  week,  I 
give  tithes  of  all  that  I  possess. 

13  And  the  publican,  standing 


never  done  anything  amiss,  never  in- 
jured a  fellow  man,  and  claim  that 
they  have  nothing  to  regret.  Tf  Unjust. 
Here  is  the  term  which  is  applied  in 
the  parables  to  the  steward  and  the 
judge.  Therefore,  examples  had  just 
been  given.  Though  as  a  class  they 
had  just  been  condemned  by  our  Lord 
in  his  teachings,  this  one  is  represent- 
ed as  boldly  boasting  his  innocence  in 
all  things,  as  almost  alone  among  men. 
And  in  these  very  points  where  he 
claims  to  be  most  holy,  the  Pharisee 
was  most  guilty.  Observe — men  so 
poorly  know  themselves  that  they  feel 
not  those  very  sins  of  which  they  are 
most  guilty.  Men  often  complain  of 
that  in  others  which  they  are  guilty  of 
themselves,  and  they  are  most  severe 
against  such  faults  as  they  themselves 
have  before  God.  ^Uven.  He  saw  the 
publican  at  prayer,  and  perhaps  de- 
spised the  very  humility  and  simplicity 
of  his  worship.  He  thanked  God  that 
he  had  no  occasion  to  smite  his  breast 
thus.  Though  many  claim  to  be  just 
and  fair  in  their  dealings,  and  boast 
that  they  have  nothing  to  mourn  over, 
and  nothing  to  be  punished  for,  they 
may  even  "have  whereof  to  glory,  (as 
Abraham  had,)  but  not  before  God." 
Rom.  4:2. 

12.  This  boaster  passes  row  to  the 
first  table  of  the  law,  and  claims  to  be 
faultless  and  exemplary  in  duties  to 
God.  He  evidently  boasts  of  having 
exceeded  the  strict  requirement.  ^Fast 
twice.  The  term  here  for  "week"  is 
"Sabbath."  See  notes  on  Matt.  28:1. 
Only  one  fast  was  required  in  a  year 
(Numbers  29 :  7)  on  the  great  day  of 
atonement.  But  he  fasted  twice  in  the 
week,  Mondays  and  Thursdays,  and 
here  boasts  that  he  had  done  more  than 
was  required.  This  is  supererogation, 
as  taught  in  the  RomisL  church,  viz. 
— such  a  going  beyond  the  requirement, 


afar  off,  would  not  lift  up  so  much 
as  his  eyes  unto  heaven,  but  smotek 
upon  his  breast,  saying,  God  be 
merciful  to  me  a  sinner. 
14  I  tell   you,  this   man   went 


a  Jer.  31.19. 


as  to  make  a  balance  or  surplus  of 
merit  to  be  claimed  for  ourselves  or  for 
others.  This  is  the  only  example  which 
can  be  claimed.  And  it  is  the  example  of 
a  hollow  hearted  and  hypocritical  Phar- 
isee, who  was  an  extortioner,  unjust, 
and  adulterer,  while  he  claimed  to  be 
the  holiest  of  men.  ^[  Give  tithes.  A 
tenth  part,  or  tithe  of  the  crops  and 
the  cattle  was  required  by  the  law  of 
Moses,  (Num.  18:  21.  Lev.  27:  30,)  for 
the  support  of  the  Levites.  But  this 
one  boasts  that  he  was  in  the  habit  of 
giving  tithes  of  all  which  he  acquired. 
^  I  possess.  Rather,  of  all  which  I  get 
or  obtain;  i.  e.  of  all  my  increase.  He 
was  so  particular  as  to  include  even  the 
smallest  herbs,  umint,  anise  and  cum- 
min,"— about  which  it  was  disputed 
among  them  whether  they  were  re- 
quired by  the  law.  So  that  he  claimed 
the  merit  of  including  all  things  in  his 
tithes — those  not  required,  and  those 
that  were  doubtful.  This  shows  plainly 
the  spirit  aimed  at  in  the  parable,  of 
those  who  trust  in  themselves  for  their 
righteousness,  and  despise  others. 

13.  And  the  publican.  Trench  re- 
marks that  this  man  was  just  passing 
into  the  gospel  kingdom.  Angels  were 
rejoicing  over  a  repenting  sinner,  while 
the  Pharisee  was  scorning  the  same. 
^  Afar  off.  From  the  holy  place.  He 
stood  in  the  court  (probably  the  same 
court  with  the  Pharisee)  which  was 
outside  the  holy  place  in  the  temple. 
Some  suppose  that  he  stood  in  the 
"court  of  the  Gentiles,"  outside  the 
"court  of  the  Israelites"  where  the 
Pharisee  stood.  Not  afar  off  from 
God,  who  is  "  nigh  to  all  that  call 
upon  him  in  truth,"  but  afar  off  from 
other  men  ;  and  thus,  while  acknowl- 
edging himself  not  indeed  like  others, 
yet  shewing  a  spirit  the  very  opposite 
to  that  of  the  Pharisee.  See  Ez.  9 :  6. 
\So  much  as  his  eyes.    This  contrasts 


260 


LUKE. 


[Age  33. 


down  to  his  house  justified  rather 
than  the  other :  for  *  every  one 
that  exalteth  himself  shall  be  aba- 
sed; and  he  that  humblefth  him- 
self shall  be  exalted. 

T  15  And  b  they 

a  Job  22.29.  Matt.  23.12.      6  Matt.  19.1  J.  Mar.  10.13.&O. 


with  the  ceremony  and  gesture  of  the 
Pharisees.  See  Matt.  6 :  5.  And  the 
manner  here  indicates  the  nature  of 
his  prayer.  That  of  the  Pharisee  was 
all  ostentation.  This  was  all  humilia- 
tion. ^  Smote.  This  was  a  sign  of  deep 
and  hearty  emotion,  and  self-accusa- 
tion, and  it  is  the  common  gesture 
to  this  day.  ^  Be  merciful.  This  is 
a  most  expressive  term  and  refers  to 
expiation.  It  means  to  be  reconciled 
by  an  expiatory  sacrifice.  Be  propi- 
tiated. "  Repentance  unto  life  is  a 
saving  grace  whereby  a  sinner,  out 
of  a  true  sense  of  his  sin,  and  appre- 
hension of  the  mercy  of  God  in  Christ 
doth  with  grief  and  hatred  of  his  sin, 
turn  from  it  unto  God  with  full  pur- 
pose of  and  endeavour  after  new  obe- 
dience." Westm.  Catechism.  ^A  sinner. 
The  article  is  to  be  noted — the  sinner — 
as  expressing  a  reference  to  his  par- 
ticular sins,  as  much  as  to  say — the  sin- 
ner that  I  am.  For  true  confession  is 
distinguished  by  this — that  instead  of 
mere  generalities,  it  is  definite.  The 
sin  is  felt,  and  as  a  personal  thing. 

14.  Here  it  is  shown  that  the  man 
who  boasted  of  being  just  or  righteous 
above  the  other,  was  not  justified  by 
our  Lord,  while  the  one  who  came  up 
with  confession  and  faith,  received  the 
salvation.  The  man  who  followed 
after  the  law  of  righteousness  had  not 
attained  to  the  law  of  righteousness, 
because  he  sought  it  not  by  faith. 
Rom.  31 :  32.  fl  Rather  than.  Instead 
of.  The  sense  is  not  that  the  publican 
was  more  fully  justified  than  the  Phar- 
isee— though  the  Romanists  insist, 
from  this  single  text,  that  there  are 
degrees  of  justification.  This  would 
destroy  the  whole  force  of  the  parable. 
Some  editions  have  ?),  instead  of  Tvaoa. 
The  construction  here  is  the  same  as 
In  ch.  17:   2 — fiaXXov — being  under- 


brought  unto  him  also  .infants, 
that  he  would  touch  them:  but 
when  his  disciples  saw  it.  they  re- 
buked them. 

16  But  Jesus  called  them  unto 
him,  and  said,  Suffer  little  chil- 

stood  before  fi — "  rather  than" — instead 
of.  The  parties  had  been  contrasted. 
See  Ps.  138:  6.  Isa.  57  :  15.  1  Pet.  5  : 
5,  6.  TT  Humbleth  himself.  This  is  of 
the  same  import  with  Matt.  7 :  8, 
"  Every  one  that  asketh  receiveth." 
It  is  only  this  attitude  of  a  recipient, 
(empty  in  order  to  be  filled)  that  ob- 
tains the  salvation  which  Christ  gives, 
and  the  righteousness  which  is  of  faith. 
This  is  farthest  from  the  idea  that  con- 
fession and  sorrow  for  sin  are  of  them- 
selves sufficient,  or  will,  procure  salva- 
tion. The  general  truth  here  taught, 
that  only  the  humble  are  in  an  attitude 
to  receive  what  Christ  has  to  give, 
was  elsewhere  introduced  (see  ch.  14: 
11)  and  perhaps  frequently, 
g  105.  Jesus  receives   and   blesses 

LITTLE  CHILDREN. — Perea. 
Matt.         I        Mark.         I        Luke.         I  John. 

19. 13-15. 1 10.  13-16. 1 18. 15-17.| 

It  would  seem  that  here  the  Phari- 
sees diverted  the  discourse  by  a  ques- 
tion about  divorces,  tempting  or  trying 
him  maliciously.  ($104.)  See  Matt. 
19:3,  12.  But  at  once  our  Lord  pro- 
ceeds, in  connexion  with  the  parable 
just  recited,  to  improve  a  most  inter- 
esting occasion — the  presenting  of  in- 
fants by  their  parents.  At  the  tenth 
chapter  Luke's  narrative  branched 
off  from  the  rest,  and  here,  after  nearly 
nine  chapters,  which  the  other  Evan- 
gelists have  not  given,  he  resumes  the 
general  history.  See  notes  Matt.  19  : 
13-15,  and  Mark  10 :  13-16. 

15.  Touch  them.  Matthew  has  it — 
"might  lay  his  hands  on  them  and 
pray."  Mark  adds — "he  blessed  them." 

16.  Forbid.  The  term  means  more 
exactly,  hinder,  or,  prevent.  IT  Infants. 
The  term  here  expresses  their  very 
tender  age — babes. 

17.  As  the  babe  was  regarded  and 
treated  as  in  the  parent,  so  believers 


Age  S3.] 


CHAP.  XVIII. 


261 


dren  to  come  unto  me,  and  forbid 
them  not :  for  of  such  is  the  king- 
dom of  God. 

17  Verily  I  say  unto  you,  Who- 
ever shall  not  receive  the  king- 
dom of  God  as  a  little  child,*  shall 
in  nowise  enter  therein. 

If  18  And b  a  cer- 
tain ruler  asked  him,  saying,  Good 
Master,  what  shall  I  do  to  inherit 
eternal  life  ? 

19  And  Jesus  said  unto  him, 
Why  callest  thou  me  good  ?  None 
is  good  save  one,  that  is,  God. 

20  Thou  knowest  the  c  command- 
ments, Do  not  commit  adultery, 
Do  not  kill,  Do  not  steal,  Do  not 
bear  false  witness,  Honour  thy  fa- 
ther and  thy  mother. 

21  And  he  said,  All  these  have 
1  kept  from  my  youth  up. 

22  Now  when  Jesus  heard  these 
things,  he  said  unto  him,  Yet  lack- 
est  thou  one  thing :  sell  all  that 
thou  hast,  and  distribute  unto  the 
poor,  and  thou  shalt  have  treasure11 
in  heaven ;  and  come,  follow  me. 

23  And  when  he  heard  this,  he 
was  very  sorrowful;  for  he  was 
very  rich. 

24  And  when  Jesus  saw  that  he 

a  Ps.  131.2.  Mar.  10.15.  IPe.  1.14.  5  Matt.  19.16.&C. 
Mar.  10-17, &c.  c  Ex.  20.12-16.  De.  5.16-20.  Eo.  13.9. 
d  Matt.  6.19,20.  1  Ti.  6.19. 

are  regarded  and  treated  as  in  Christ. 
We  are  to  receive  the  kingdom  as 
by  his  right  and  not  our  own.  This 
believing  spirit  is  most  immediately 
connected  with  humility. 
\  106.  The  rich  young  man — Parable 

OF  THE  LABOURERS. — PeTCd. 

Matt.  Mark.  Luke.  John. 

L9.  16-30.  10.  17-31.  18.  18-30. 
20.    1-16. 

See  notes  on  Matthew  and  Mark. 

22.  The  sum  of  all  the  command- 
ments is  love  to  God  and  man.  Now 
he  shall  be  tested  on  both  points.     If 


was  very  sorrowful,  he  said,  How6 
hardly  shall  they  that  have  riches 
enter  into  the  kingdom  of  God  ! 

25  For  it  is  easier  for  a  camel  to 
go  through  a  needle's  eye,  than  for 
a  rich  man  to  enter  into  the  king- 
dom of  God. 

26  And  they  that  heard  it  said, 
Who  then  can  be  saved  ? 

27  And  he  said,  The f  things 
which  are  impossible  with  men, 
are  possible  with  God. 

28  Then  Peter  said,  Lo,  we  have 
left  all,  and  followed  thee. 

29  And  he  said  unto  them,  Verily 
I  say  unto  you,  there  is  no  man 
that  hathe  left  house,  or  parents, 
or  brethren,  or  wife,  or  children, 
for  the  kingdom  of  God's  sake, 

30  Who  shall  not  receive  mani- 
fold more  in  this  present  time,  and 
in  the  world  to  come  lifeh  ever- 
lasting. 

If  31  Then  he  took 
unto  him  the  twelve,  and  said  un- 
to them,  Behold,  we  go  up  to  Je- 
rusalem, and *  all  things  that  are 
written  by  the  prophets  concern- 
ing the  Son  of  man  shall  be  ac- 
complished. 
32  For  he  shall  be  delivered  k 

e  Pr.  11.28.  1  Ti.  6.9.  /  Je.  32.17.  Zwft.  8.6.  ch.  1.37. 
g  De.  33.9.  h  Re.  2.10.  »  Ps.  22.  Isa.  55.  k  Matt.  27.2. 
ch.  23.1.    Jno.  1S.2S.  Acts  3.13. 


his  obedience  sprang  from  love,  he 
would  cheerfully  obey  whatever  was 
commanded.  They  who  serve  only  in 
the  letter  and  not  in  the  spirit,  aim  to 
do  as  little  as  will  keep  the  form  of  the 
law.  The  true  disciple  aims  rather  to 
do  as  much  as  possible, 
g  107.  Jesus,  a  te:rd  time  foretells 

his   Death  and  Resurrection. — 

Perea. 


Matt.  Mark. 

20.  17-19.  10.  32-34. 


Luke.         |  John. 

18.  31-34. 


It  is  plain  from  the  united  testimony 
of  the  Evangelists  here  that  the  dis- 


262 


LUKE. 


[Age  33 


unto  the  G-entiles,  and  shall  be 
mocked,  and  spitefully  entreated, 
and  spitted  on : 

83  And  they  shall  scourge  him, 
and  put  him  to  death:  and  the 
third  day  he  shall  rise  again. 

34  Anda  they  understood  none 
of  these  things:  and  this  saying 
was  hid  from  them,  neither  knew 
they  the  things  which  were  spo- 
ken. 

If  3  5  And  itb  came 
to  pass,  that  as  he  was  come  nigh 
unto  Jericho,  a  certain  blind  man 
sat  by  the  way-side,  begging  : 

36  And  hearing  the  multitude 
pass  by,  he  asked  what  it  meant. 

37  And  they  told  him,  that  Je- 
sus of  Nazareth  passeth  by. 


a  Mar.  9.32.   Jno.  12.16. 
6,&c. 


b  Matt.  20.29.&C.    Mar.  10. 


courses  just  recited,  were  on  the  last 
journey  to  Jerusalem. 

31.  Prophets.  That  he  referred  them 
to  the  Old  Testament  prophecies,  is 
told  by  Luke  alone. 

32,  33.  The  details  here  given,  of 
scourging,  mockery,  and  in  Matthew,  of 
crucifying,  shew  plainly  that  this  was 
a  prophecy  of  our  Lord ;  as  these  par- 
ticulars so  true  to  the  life,  could  not 
otherwise  have  been  given. 

34.  Understood  not.  They  could  not 
conceive  how  this  could  be — that  he 
should  be  going  to  death,  and  he  the 
great  Messiah.  They  did  not  consider 
the  prophecies,  that  represented  him  as 
a  suffering  Messiah.  ^  Hid  from  them. 
Their  own  carnal  and  worldly  views 
had  blinded  their  eyes,  so  that  this 
light  of  the  knowledge  of  his  sacrificial 
death,  shone  not  yet  upon  them.  It  is 
very  remarkable  that  this  fact  of  their 
blindness  is  here  three  times  asserted 
in  the  same  sentence.  This  calls  atten- 
tion not  only  to  man's  obstinate  blind- 
ness in  the  best  circumstances,  but 
also  to  the  dullness  and  darkness  of 
the  Apostles  at  first  as  compared  with 
their  after  knowledge — under  the  train- 
ing of  Christ.     F.  Trench,  On  the  Life 


38  And  he  cried,  saying,  Jesus, 
thou  son  of  David,  have  mercy c 
on  me. 

39  And  they  which  went  before 
rebuked  him,  that  he  should  hold 
his  peace  :  but  he  cried  d  so  much 
the  more,  Thou  son  of  David,  have 
mercy  on  me. 

40  And  Jesus  stood,  and  com- 
manded him  to  be  brought  unto 
him  :  and  when  he  was  come  near, 
he  asked  him, 

41  Saying,  What  wilt  thou  that 
I  shall  do  unto  thee  ?  And  he 
said,  Lord,  that  I  may  receive 
my  sight. 

42  And  Jesus  said  unto  him, 
Receive  thy  sight  :  thy  e  faith 
hath  saved  thee. 

cPs.  62.12.    dPs.  141.1.     ech.  17.19. 

and  Character  of  John  the  Evangelist, 
pp.  60,  61. 

g 109.   The  healing  of  two  blind  men 
near  Jericho. 

Matt. 

20.  29-34. 

What  a  beautiful  picture  is  here 
given  of  a  simple,  earnest  and  effectual 
faith — appropriating  Christ's  power 
and  grace  for  the  salvation. 

36.  The  difficulty  of  Matt,  mention- 
ing two  blind  men — and  Matt,  and 
Mark  placing  the  miracle  at  the  de- 
parture from  Jericho  is  variously 
explained.  See  notes  on  Matt,  and 
Mark.  But  observe  Luke  alone  tells  of 
this  question  which  he  asked.  He 
heard  the  crowd  moving  by,  and  he  in- 
quired what  it  meant.  This  was  before 
our  Lord  entered  Jericho.  As  he  either 
then  or  before  that,  gained  some  infor- 
mation of  who  he  was,  *nd  of  his  mi- 
raculous works,  he  cried  out :  but  the 
crowd  moved  on.  What  is  more  natu- 
ral than  that  he  should  have  followed  ? 
And  here  Luke  tells  us  that  they  who 
went  before,  either  before  the  crowd 
or  before  the  beggar  who  was  following 
on,  bade  him  hold  his  peace.     While 


Mark. 

Luke. 

10.  46-52. 

18.  35-43. 

19.  1, 

Age  33.] 


CHAP.  XIX. 


263 


43  And  immediately  he  received 
a  his  sight,  and  followed  him,  glo- 
rifying b  G-od  :  and  all  the  people, 
when  they  saw  it,  gave  praise  un- 
to God. 

CHAPTER  XIX. 

AND  Jesus  entered  and  passed 
through  Jericho.6 

Tf  2  And,    behold, 
there  was  a  man  named  Zaccheus, 

a  Ps.  30.2.  6  ch.  5.26.  Acts  4.21.  11.18.  Ga.  1.24. 
c  Jos.  6.26.  1  Ki.  16.34. 


our  Lord  tarried  at  the  house  of  Zac- 
cheus, this  poor  beggar  was  waiting 
with  the  crowd.  He  followed  on  as 
they  moved  out  of  Jericho — was  join- 
ed by  another  blind  man;  and  when 
thus  he  had  been  drawn,  and  his  faith 
drawn  out,  by  this  dealing  of  grace, 
the  Son  of  David  stopped  and  com- 
manded him  to  be  led  to  him  !  This 
was  not  until  they  went  out  of  Jeri- 
cho. So,  if  the  particulars  could  be 
known,  the  apparent  contradictions 
would  vanish. 

\  110.  The  visit  to  Zaccheus.  Par- 
able of  the  ten  Min.e. — Jericho. 

Matt.        I        Mark.        i        Luke.      I      John. 

1 19.  2-28.1 
1.  Jericho.  This  seems  a  general 
statement  without  reference  to  the 
order  of  time.  See  notes  Mark  10 : 
46.  This  city,  once  so  noted,  is  in  the 
valley  of  the  Jordan,  and  marked  now 
by  only  a  few  huts,  and  a  ruined  castle. 
The  ride  from  Jerusalem  is  by  a  deso- 
late road,  which  is  yet  infested  by 
thieves.  We  found  ourselves  obliged 
to  hire  a  large  armed  escort  of  the 
Jordan  Arabs  and  their  Sheikhs,  to  ac- 
company us  to  Jericho  and  the  Jordan, 
and  to  ensure  our  safety  from  depre- 
dations. This  is  now,  a  well  estab- 
lished business,  and  almost  no  travel- 
lers venture  without  this  provision. 
The  tax  is  about  $5  for  each  of  a  par- 
ty. This  city  of  palms  had,  until 
lately,  one  tall  palm  tree  left  to  mark 
its  ancient  glory.  But  that  is  at 
length,  gone.  On  account  of  the  an- 
cient trade  in  fruits,  balsam,  &c,  a 
"chief  publican"  was  appointed  to 
the  city. 


which  was  the  chief   among  the 
publicans,  and  he  was  rich. 

3  And  he  sought  to  see  Jesus 
who  he  was ;  and  could  not  for 
the  press,  because  he  was  little  of 
stature. 

4  And  he  ran  before,  and  climb- 
ed up  into  a  sycamore-tree  to  see 
him;  for  he  was  to  pass  that 
way. 


2.  Zaccheus.  The  name  is  from  the 
Hebrew  term  which  means  to  be  pure. 
He  was  a  Jew,  it  appears.  The  pub- 
licans, were  commonly  foreigners. 
^  Chief.  The  term  here  is,  a  chief  pub- 
lican— one  who  was  a  receiver-general 
of  the  taxes,  having  inferior  collectors 
under  him.  The  publicans  were  divi- 
ded into  companies,  as  we  learn  from 
Cicero's  orations.  ^  Rich.  The  lan- 
guage is  emphatic  here.  And  this  one 
was  rich.  As  though  the  rich  were  not 
used  to  following  after  Christ — or,  as 
introducing  us  to  what  comes  after 
about  his  goods.     See  v.  8. 

3.  He  sought.  Often  the  first  inquiry 
after  Christ,  is  from  very  low  motives, 
but  it  leads  on  (or  rather  is  led)  to  sin- 
cerer  desires.  No  two  are  introduced 
to  Christ  in  the  very  same  way,  or  by 
the  very  same  means.  No  two  have 
the  same  experiences.  Many  are 
brought  to  Christ  by  following,  at  first, 
some  impulse  of  mixed  desire  and 
curiosity.  Divine  grace  operates  by 
various  methods.  But  we  see  how  any 
one  may  be  led  on.  Surely  then  sal- 
vation is  not  out  of  reach.  Any  man, 
like  Zaccheus,  may  seek  to  see  Jesus, 
who  he  is.  1[  Who  he  was.  What  sort 
of  person.  So  far  off  did  he  begin  in 
seeking  Christ.  He  was  at  first,  mov- 
ing with  the  crowd,  following  the  pub- 
lic curiosity,  and  yet,  doubtless,  not 
without  some  strong  impression,  as  he 
shows  his  earnestness  and  determina- 
tion, v.  4.  ^  The  press.  Literally,  from 
the  crowd — standing  in  the  crowd  of 
people,  who  were  pressing  closely 
around  our  Lord,  and  thus  preventing 
him.     f  Stature.  Height.  He  was  not 


264 


LUKE. 


[Age  33. 


5  And  when  Jesus  came  to  the 
place,  he  looked  up,  and  saw a 
him,  and  said  unto  him,  Zacche- 
us,  make  haste,  and  come  down ; 
for  to-day  I  must  abide  b  at  thy 
house. 

a  Ps.  139.1-3.    6  Jno.  H.23.  Re.  3.20. 

tall  enough  to  see  amidst  the  crowd. 

4.  Ran  before.  Thus  he  shows  his 
engagedness.  He  was  not  to  be  dis- 
couraged by  such  hindrances.  "Where 
there's  a  will,  there's  a  way."  And 
no  one  who  is  willing,  shall  fail  of  a 
way.  Thus  the  real  seeking  proves  it- 
self. It  gets  out  of  the  crowd,  and 
out  of  all  hindrances,  and  puts  itself 
in  the  way  of  seeing  Christ.  How 
many,  rather  than  run,  or  climb,  would 
turn  back,  fl  Sycamore  tree.  This  tree 
is  common  in  the  East.  It  is  like  the 
Mulberry,  in  size  and  leaf,  and  gene- 
ral appearance,  but  it  belongs  to  the 
class  of  fig  trees.  It  grows  to  a  large 
size.  As  Zaccheus  found  help  for  his 
stature,  so  we  may  find  all  our  deficien- 
cies supplied  with  means — which  are 
"means  of  grace."  "Whoever  took 
pains  to  climb  the  sycamore  seeking 
Christ,  and  came  down  disappointed?" 
Bishop  Hall.  ^  For.  This  was  his 
only  object.  This  tree  was  aloug  the 
road.  And  every  man  knows  of  pla- 
ces where  he  can  put  himself  in  the 
way  of  Christ — as  the  house  of  God — 
the  praying  circle — the  closet  for  se- 
cret prayer.  Here  Christ  passes.  How 
can  any  really  seek  to  see  Christ,  who 
avoid  or  omit  such  natural  and  proper 
means  ? 

5.  We  see  that  our  Lord  was  seek- 
ing Zaccheus,  as  truly  as  the  man  was 
seeking  him.  The  Shepherd  was  out 
after  this  lost  sheep,  as  he  declares. 
v.  10.  fl  Saw  him,  &c.  Christ  is  the 
first  to  speak.  He  saw  Zaccheus,  be- 
fore Zaccheus  saw  him.  So  he  saw 
Nathaniel  (before  Philip  called  him) 
under  the  fig  tree.  John  1  :  48.  He 
introduced  himself  where  the  man  had 
thought  of  no  such  thing.  So  it  is  al- 
ways. No  one  sets  out  to  seek  Christ, 
but  he  finds  Christ  out  already  seeking 
him.     Like  the  prodigal's  father,  he 


6  And  he  made  haste,  and  came 
down,  and  received  him  joyfully. 

7  And  when  they  saw  it,  they  all 
murmured,  saying,  That  b  he  was 
gone  to  be  guest  with  a  man  that 
is  a  sinner. 

c  Matt.  9.11.    ch.  5.30. 


sees  him  a  great  way  off,  and  runs  to 
meet  him  with  welcomes  and  embra- 
ces. ^1  must.  This  term  is  generally 
used  by  our  Lord  to  express  the  Divine 
plan.  T[  Abide.  Tarry  or  remain — per- 
haps over  night.  The  Syriac  reads, 
"I  must  be  at  thy  house  to  day." 
Though  Zaccheus  had  aimed  only  at 
getting  a  sight  of  him,  our  Lord  call- 
ed him  out,  and  proposed  to  go  to  his 
house,  in  a  most  familiar  way,  see  v.  9. 
"If  any  man  hear  my  voice,  I  will 
come  in  to  him,  and  sup  with  him  and 
he  with  me."  Rev.  3  :  20.  "  Then 
shall  ye  know  if  ye  follow  on  to  know 
the  Lord."  So  our  Lord  will  be  found 
of  them  who  seek  him — always  open- 
ing the  way  to  fuller  acquaintance 
than  they  had  at  first  thought.  So  he 
will  go  with  such  to  their  home,  and 
institute  his  religion  there,  and  set  up 
his  altar  there — and  put  his  candle 
in  that  candlestick  where  it  can  give 
light  to  all  who  are  in  the  house.  So 
he  will  always  more  than  meet  the 
first,  feeblest,  faintest  effort  at  seeing 
him.  So  with  the  prodigal.  He  was 
more  than  met,  on  his  first  movements 
at  return.  So  with  the  lepers.  As 
they  went  they  were  cleansed.  How 
blessed  was  that  house. 

6.  Received,  &c.  Welcomed.  This  ex- 
presses the  readiness  of  Zaccheus,  as 
soon  as  he  heard  the  call  of  our  Lord. 
Many  delay  though  they  hear  the  call 
of  the  gospel.  Some  do  not  hear  the 
call  as  so  directly  addressed  to  them- 
selves. They  would  like  to  hear  it  in 
their  own  name,  as  here  "Zaccheus." 
But  it  is  just  as  personally  addressed 
to  each.  Can  we  receive  Christ  joy- 
fully? To  whomsoever  the  gospel  is 
"good  news,"  to  them  it  is  the  gospel. 

7.  Murmured.  This  was  the  true 
Pharisaic  spirit,  to  complain  of  Christ's 
attention  to   sinners.      %  To  be  guest. 


Age  33.] 


CHAP.  XIX. 


!05 


8  And  Zaccheus  stood,  and  said 
unto  the  Lord,  Behold,  Lord,  the 
half  of  rny  goods    I  give  to  the 


This  term  means  to  lodge,  or  put  up 
for  the  night.  It  may  here  mean  only 
to  make  a  friendly  visit  to  his  house, 
and  be  entertained  by  him.  ^Sinner. 
The  publicans  were  tax  gatherers,  and 
so  were  looked  upon  as  oppressors. 
And  they  were  often,  as  a  class,  extor- 
tioners. And  this  one  was  chief.  But 
"it  is  a  faithful  saying,"  &c.  And  the 
next  verse  intimates  that  he  had  wrong- 
fully taken  from  some.  They  did  not 
understand  Christ's  work  of  grace, 
which  is  just  this,  that  he  comes  to  be 
the  guest  of  sinners. 

8.  Stood  and  said.  This  was  said 
probably  at  the  house,  as  implied  in 
the  next  verse.  The  dwelling  of  Zac- 
cheus was  very  possibly  along  our 
Lord's  way  to  Jerusalem. — Observe, 
this  is  a  living  legacy.  Many  give  only 
when  they  can  keep  their  wealth  no 
longer — like  a  christmas-box,  says 
Bishop  Hall,  where  the  money  can  be 
gotten  out  only  by  its  being  broken 
open.  The  legacy  is  free,  "I  give" — 
present,  "I  do  give" — just,  "my  goods" 
— large,  "  the  half" — fit,  "to  the  poor." 
We  are  to  give  liberally  to  the  poor, 
and  to  great  demands  of  Christ's  needy 
ehurch,  according  to  our  estate — if  not 
the  half,  the  tenth,  fl  The  half.  The 
law  required  a  fifth  part  of  one's  goods 
to  be  given  in  charity.  It  is  not  un- 
likely that  Zaccheus  may  have  heard 
of  the  parable  lately  spoken  on  this 
subject,  (ch.  16:9,)  and  so  may  have 
sought  to  make  himself  friends  of  the 
perishing  mammon.  The  idea  is  not 
that  this  was  his  habit,  but  his  purpose 
and  resolve.  "Behold — I  give,"  and 
so,  our  Lord  replies  "This  day  is  sal- 
vation come,"  v.  9.      This,  therefore. 


poor:*  and  if  I  have  taken  any 
thing  from  any  man  by  b  false  ac- 
cusation, I  restore  c  him  fourfold. 

a  Ph.  41.1.     6  Ex.  20.16.  ch.  3. 14.    c  Ex.  22.1.  2  Sa.  12.6. 

love  to  him.  See  ch.  18  :  22 — the  case 
of  the  young  ruler.  And  so,  on  this 
principle,  even  a  cup  of  cold  water 
given  to  a  disciple  in  the  name  of 
Christ,  shall  not  lose  its  reward. 
Matt.  10:42.  f  False  accusation.  This 
term  is  the  same  used  in  ch.  3:14, 
where  our  Lord  replied  to  the  inqui- 
ring soldiers,  that  they  should  accuse 
no  man  falsely,  that  is,  should  not  be 
informants  against  any,  wrongfully,  for 
extortion.  Here  it  may  easily  apply  to 
the  publican's  office,  informing  falsely, 
taxing  unjustly,  or  otherwise  extorting. 
This  was  common  with  the  publicans, 
and  was  one  ground  of  their  being  com- 
monly reputed  as  "sinners."  ^Restore. 
The  Roman  law  provided  against  the 
case  of  oppressive  publicans,  requiring 
them  to  restore  fourfold.  The  Jews 
restored  only  one-fifth  additional,  vol- 
untarily. See  Num.  5:6,  7.  This  may 
be  given  as  an  instance,  in  real  life,  of 
the  unjust  steward's  restitution.  See 
ch.  16,  notes.  The  Jewish  law  required 
fourfold  in  certain  cases  of  restitution. 
Ex,  21:  1.  This  prompt  profession  of 
Zaccheus  proved  his  conversion.  Men 
who  willingly  and  wrongfully  retain 
what  belongs  to  others,  or  defraud  oth- 
ers, may  be  members  of  a  church  and 
may  profess  to  be  Christians,  but  they 
are  not  Christ's.  We  might  expect 
that  such  would  sometimes  seek  to 
cover  their  fraud  by  hypocrisy,  and  a 
cloak  of  piety.  It  is  no  sound  objec- 
tion to  the  church,  nor  to  religion,  that 
there  are  false  members.  We  cannot 
know  the  heart,  but  must  accept  the 
profession,  and  apply  the  discipline  of 
Christ's  house. — Observe,  his  charity 
would  have  been  worthless  if  he  had 


is  no  boasting  declaration  of  his  own    failed  to  be  just  withal.     He  gave  not 


righteousness,  but  a  confession  of  dis 
cipleship,  and  a  mark  of  repentance. 
It  is  not  giving  to  the  poor  which  en- 
titles to  Christ's  favor,  for  without  love 
to  Christ  it  is  nothing.  1  Cor.  13.  And 
yet  such  a  large  benevolence  may  prove 
one's  devotion  to  Christ,  if  it  be  out  of 


23 


another's,  but  his  own,  and  saved,  not 
to  hoard,  but  to  make  payment :  enough 
to  make  sure  of  a  liberal  restitution. 
How,  at  once,  in  the  light  of  Christ's 
salvation,  his  hoarded  estate  came  in- 
to use.  He  says  "If  by  any  means,"  not 
as   though   he  doubted  the  fact,  but 


266 


LUKE. 


[Age  33. 


9  And  Jesus  said  unto  him,  This 
day  is  salvation  come  to  this  house, 
forasmuch  as  he  also  is  a  son  *  of 
Abraham. 

10  For  b  the  Son  of  man  is  come 

a  ch.  13.16.    b  Matt.  18.11. 


willing  to  hear  any  claims  that  could 
be  presented.  The  half  is  not  the  rule 
for  all,  any  more  than  to  lay  down  all 
as  the  early  Christians  did — for  soon 
after,  it  was  enough  for  the  Christian 
Corinthians  to  "lay  by  in  store  upon 
the  first  day  of  the  week,  according  as 
God  had  prospered  them."  1  Cor.  16:2. 

9.  This  day.  This  expresses  the  read- 
iness with  which  Christ  visits  the  re- 
penting sinner  with  salvation.  So  to 
the  dying  thief  he  said  "To-day  shalt 
thou  be  with  me  in  Paradise."  "Lo, 
Zaccheus,  that  which  thou  givest  to 
the  poor  is  nothing  to  what  thy  Sa- 
viour gives  thee."  T[  To  this  house.  So 
our  Lord  would  visit  his  salvation  upon 
the  house  of  Zaccheus.  He  would  not 
have  him  alone  in  the  grace.  But  ac- 
cording to  the  ancient  covenant  he 
would  include  his  household  also,  and 
for  this  gracious  reason  he  would  abide 
at  his  house,  to  carry  thither  and  in- 
stal  there  his  blessed  religion.  ^For- 
asmuch. The  Abrahamic  covenant  is  at 
once  referred  to,  by  virtue  of  which 
Zaccheus  was  entitled  to  be  visited 
first,  as  one  of  "the  lost  sheep  of  the 
house  of  Israel."  And  now  also  Zac- 
cheus had  proved  himself  to  be  a  Jew 
inwardly.  Rom,  2:28,  29.  "Thrice 
happy  publican,  that  hast  climbed  by 
the  sycamore  to  heaven."  Thrice  hap- 
py house  where  Christ  abides  as  guest. 

10.  For.  This  expresses  the  great 
errand  of  our  Lord.  It  was  in  keep- 
ing with  this  that  Zaccheus  was  sought 
out  and  found.  Christ  is  seeking 
sinners,  more  than  they  are  seeking 
him.  Whoever  sets  out  to  seek  Him, 
finds  that  Christ  is  first  out  seeking  af- 
ter him.  He  invites  sinners  to  be  sav- 
ed. He  is  an  applicant  for  the  sinner's 
love.  All  the  links  of  Providence  by 
which  Zaccheus  climbed  the  sycamore, 
along  the  path  of  our  Lord,  were  ar- 
ranged by  that  divine  power  and  grace. 


to  seek  and  to  save  that  which  was 
lost.c 

11  And  as  they  heard  these 
things,  he  added  and  spake  a  par- 
able, because  he  was  nigh  to  Jeru- 

c  Eze.  34.16.    Ro.  5.6. 


"  Grace  first  contrived  the  way 
To  save  rebellious  man  ; 
And  all  the  steps  that  grace  display, 
Which  drew  the  wondrous  plan." 

11.  This  parable,  it  would  seem,  was 
spoken  to  the  disciples  and  the  multi- 
tude, in  the  house  of  Zaccheus — proba- 
bly in  or  about  the  open  court  where 
the  people  had  assembled.  An  old  Sar- 
acenic castle,  which  now  stands  in  ruins 
30  or  40  feet  high,  a  prominent  build- 
ing in  Jericho,  has  been  called  "the 
house  of  Zaccheus"  since  the  15th  cen- 
tury— but  without  ground.  Our  tent 
was  pitched  near  to  this,  amidst  the 
greatest  desolation,  guarded  from  rob- 
bers by  our  hired  Bedouins,  and  our 
sleep  worried  by  plagues,  like  those  of 
Egypt.  ^  Added  and  spake.  This  is  a 
Hebraism,  meaning,  he  went  on  to 
speak.  Some  make  this  parable  the 
same  as  that  given  by  Matthew,  25: 
14-30.  But  the  points  are  different, 
and  there  is  nothing  to  conflict  with  the 
supposition  that  our  Lord  used  the  same 
general  representation,  with  different 
points  of  application,  at  different  times. 
^Because.  The  reason  here  given  for 
this  parable  is,  that  the  approach  to 
Jerusalem  naturally  elicited  their  ex- 
pectation of  his  coming  kingdom,  ac- 
cording to  their  mistaken,  worldly 
views.  They  looked  for  his  arrival 
there,  as  the  time  for  his  taking  the 
throne,  and  breaking  down  all  their  op- 
pressors and  enemies.  Our  Lord  had 
frequently  pointed  them  forward  to 
that  arrival  as  the  time  for  a  fulfilment 
of  the  prophecies  respecting  his  reign, 
(seech.  18:  31,) while  they  understood 
none  of  the  things  which  he  added 
about  his  suffering  shame  and  death, 
ch.  18:34.  The  parable  was  spoken 
to  correct  these  expectations  as  to  his 
immediate  coming  in  his  kingdom.  He 
would  again  refer  them  to  their  rela- 
tions, as  servants  and  citizens,  and 
point  them  to  the  great  final  award, 


Age  33.] 


CHAP.  XIX. 


267 


salem,  and  because  *  they  thought 
that  the  kingdom  of  Grod  should 
immediately  appear. 

12  He  said  therefore,  A  certain 
b  nobleman  went  into  a  far  coun- 
try, to  receive  for  himself  a  king- 
dom, and  to  return. 

13  And  he  called  his  ten  ser- 
vants, and  delivered  them  ten1 
pounds,  and  said  unto  them,  Oc- 
cupy till  I  come. 


a  Acts  1.6.  b  Matt.  25.U.&C.  Max.  18.54.  1  Mina, 
here  translated  a.  pound,  is  12  ounces  and  a  half,  which 
at  five  shillings  the  ounce,  is  SI.  2s.  6d. 


according  to  their  faithfulness  or  un- 
faithfulness. 

12.  Nobleman.  A  man  of  high  rank 
— a  prince — such  an  one  as  had  claim 
to  a  kingdom.  |"  To  receive.  There  is 
here  an  allusion  to  historical  facts  -with 
which  they  were  very  familiar.  Herod 
the  Great  himself  went  to  Rome  to  ob- 
tain the  kingdom  of  Judea.  By  the 
interest  of  Anthony  with  the  senate, 
he  was  appointed  king,  and  afterwards 
at  Rhodes  received  it  again  from  Au- 
gustus. Jos.  Antiq.  xiv.  14:  4,5.  xv. 
6 :  6,  7.  So  also  his  sons  Archelaus  and 
Antipas  went  to  Rome  to  receive  the 
kingdom,  at  their  father's  death;  and 
the  Jews  sent  an  embassy  there,  with 
accusations  against  Archelaus,  and  pro- 
testing against  his  reigning  over  them. 
See  Josep.  Antiq.  xiv.  c.  11 :  1,  and  c. 
12:2. — The  place  was  appropriate: 
for  here,  in  Jericho,  stood  the  royal 
palace  which  Archelaus  had  built. 
If  Far  country.  This  would  well  repre- 
sent our  Lord's  approaching  departure 
to  Heaven.  ^  To  return.  The  return, 
or  the  after-coming,  was  that  to  which 
he  would  refer  them. 

13.  His  ten  servants.  Rather,  ten 
servants  of  his,  as,  in  accordance  with 
his  rank  and  the  habits  of  that  time, 
he  would  have  had  a  multitude  of  ser- 
vants. ^Pounds.  This  is  properly  a 
Hebrew  term.  Its  value  (see  Eze.  45 : 
12)  would  be  about  60  shekels,  or  £7. 
10 — over  $36.  The  Greek  and  Roman 
value   of  a  pound  (mina)  was  less; 


14  But c  his  citizens  hated  him, 
and  sent  a  message  after  him,  say- 
ing, We  will  not  have  this  man  to 
reign  over  us. 

15  And  it  came  to  pass,  that 
when  he  was  returned,  having  re- 
ceived the  kingdom,  then  he  com- 
manded these  servants  to  be  called 
unto  him,  to  whom  he  had  given 
the  x  money,  that  he  might  know 
how  much  every  man  had  gained 
by  trading. 


:  Jno.  1.11.    15. 


2  silver,  and  so  ver.  23. 


ranging  from  $15  to  $25.  Ten  pounds 
were  given  to  all  alike — a  case  of  equal 
distribution,  not  of  various  talents,  to 
show  the  comparative  improvement. 
^  Occupy.  Employ  in  trading,  v.  15. 
Operate  with — put  out  at  interest,  v. 
23 — or  so  as  to  accumulate  by  use. 
T[  Till  I  come.  All  our  gifts  are  to  be 
used  with  constant  reference  to  our 
Lord's  coming  to  take  his  kingdom  and 
to  distribute  his  awards.  And  the 
steady  confidence  of  this  coming,  and 
the  bright  expectation  of  it,  are  to 
stimulate  us  to  a  faithful  use  of  them 
all.   ICor.  12:7.  Eph.  4:7. 

14.  His  citizens.  This  was  aimed  at 
our  Lord's  fellow  citizens — the  Jews — 
"his  own"  to  whom  he  came  and  who 
received  him  not.  John  1 :  11.  He 
foresaw  that  they  would  so  treat  him, 
all  along  to  his  death.  \  We  will  not. 
So  the  Jews  formally  expressed  them- 
selves, "  We  have  no  king  but  Ctesar" 
— "  Write  not  the  King  of  the  Jews" — 
Ultimately  and  with  reference  to  the 
full  accomplishment  of  this  parable  in 
the  destruction  of  the  world,  the  "  citi- 
zens" will  include  all  wicked  men,  Jews 
and  Gentiles.  Rev.  13  :  5,  6-  Dan,  7 : 
25.  Ps.  2 :  2. 

15.  This  calls  attention  to  the  fact 
of  Christ's  return  in  power  and  glory, 
and  of  men  being  rewarded  according 
to  their  works.  So  Alexander,  after 
his  return  from  his  long  Indian  expe- 
di  ion — from  which  so  many  in  Western 
As':a  believed  that  he  would  never  come 


268 


LUKE. 


TAgb 


16  Then  came  the  first,  saying, 
Lord,  thy  pound  hath  gained  ten 
pounds. 

17  And  he  said  unto  him,  Well, 
thou  good  servant :  because  thou 
hast  been  faithful a  in  a  very  little, 
have  thou  authority  over  ten  cities. 

18  And  the  second  came,  saying, 

a  ch.  16.10. 

back — rewarded  and  punished  many. 
^  How  much.  Christ  knows — but  he 
would  bring  to  light  all  the  secrets  of  hu- 
man action,  in  the  final  and  general 
judgment.  This  clause  may  read,  "who 
had  operated  in  business  at  all,"  or, 
carried  on  business — not,  "  how  much 
each  bad  gained."  When  Christ  takes 
to  himself  the  great  power  and  reigns, 
he  will  institute  final  judgment 

1G,  17.  The  first.  "Every  one  of  us 
must  give  an  account  of  himself  to 
God."  See  notes  on  Matt.  25 :  20,  21. 
%  Thy  pound.  Here  it  is  humbly  con- 
fessed that  the  pound  was  at  first  the 
property  of  the  Master.  So  every 
humble  christian  confesses  that  he  has 
nothing,  from  the  first,  which  he  has 
not  received — no  talent— no  grace  which 
has  not  come  from  above,  ^llath  gained. 
That  is,  by  use,  in  active  employment. 
It  hath  produced — ettolvoe — made  so 
much  money,  (v.  18)  as  we  say.  All 
our  means  should  be  so  invested  in 
Christ's  service  as  to  be  productive. 
This  is  the  point.  Nothing  with  which 
God  has  entrusted  us  should  lie  idle. 
It  should  be  made  to  work  for  him,  so 
as  to  be  gaining  more  and  more.  Thus, 
we  may  be  laying  up  treasures  in 
heaven.  ^  In  a  very  little.  It  is  the 
fidelity  which  Christ  regards.  In  this 
life,  we  have  to  do  with  matters  com- 
paratively small.  But  "he  that  is 
faithful  in  that  which  is  least  is  faith- 
ful also  in  much,"  as  was  shown  in  the 
case  of  the  unjust  steward,  ch.  16. 
%Ten  cities.  This  is  a  royal  reward. 
Christ  distributed  his  rewards  as  a 
king.  This,  too,  is  in  strict  proportion 
to  the  fidelity  of  each — ten  cities  for  a 
gain  of  ten  pounds — and  five  for  five. 
This  is  not  intended  to  be  literally  un- 
derstood, as  it  is  a  parable:  and  the 


Lord,  thy  pound  hath  gained  five 
pounds. 

19  And  he  said  likewise  to  him, 
Be  thou  also  over  five  cities. 

20  And  another  came,  saying, 
Lord,  Behold,  here  is  thy  pound, 
which  I  have  kept  laid  up  in  a 
napkin  : 

cities  are  only  an  image  of  the  royal 
bounties  which  shall  be  dealt  out  in 
the  kingdom  of  God.  This  mode  of 
action  is  common  in  the  east.  The 
Sultan  sometimes  rewards  a  faithful 
slave  thus,  "It  is  fit  to  give  such  a 
man  command  over  a  city,"  (see 
Trench,  note  p.  404  on  the  Parables) 
and  he  is  made  governor  of  a  fortress. 
"  A  great  amplitude  and  variety  of 
things  is  there  in  the  kingdom  of  God 
(says  Bengel)  although  not  yet  known 
to  us."  These  two  are  specimen  cases 
of  the  faithful  servants  among  the  ten. 
Our  business  is  to  make  our  single 
pound  go  the  farthest  possible  and 
work  the  best  result.  Such  as  these 
are  the  great  men  in  Christ's  service, 
not  the  men  of  ten  talents,  but  the 
men  whose  pound,  has  gained  ten  pounds 
or  five — who  has  best  improved  his  sol- 
itary gift. 

20.  Another.  Here  is  a  specimen 
case  of  the  faithless  servants.  ^  Kept 
laid  up.  Here  is  a  boast  of  honesty — 
giving  back  to  God  exactly  what  had 
been  received.  Many  claim  to  have 
done  no  wrong  to  God  or  man,  and 
so  hope  to  be  acquitted  at  the  judg- 
ment. But  there  are  sins  of  omission 
as  well  as  of  commission.  His  own 
confession  of  having  buried  his  pound 
is  enough.  God  required  a  proper  in- 
crease, and  to  this  he  was  entitled,  on 
every  principle  of  right.  The  Syriac 
reads,  "  This  is  thy  pound  which  hath 
been  with  me,  laid  up  in  fine  linen:" 
ev  aovdagccj.  Le  Clerc  and  Trench  no- 
tice that  the  term  here  is  that  which 
means  a  handkerchief  and  which,  be- 
cause it  was  always  carried,  served  often 
instead  of  a  purse  to  tie  up  money  in. 
He  claimed  credit  for  fidelity  too,  as 
though    all  that  had  been  required 


Age  33.] 


CHAP.  XIX. 


269 


21  For  I  feared  thee,  because 
thou  art  an  austere  man  :  thou 
takest  up  that  thou  layedst  not 
down,  and  reapest  that  thou  didst 
not  sow. 

22  And  he  saith  unto  him,  Out* 

a  2  Sa.  1.16.    Job  15.6.  Matt.  12.27.  22.12.  Ro.  3.12. 


of  him  was  to  return  it  as  it  was — as 
though  God  had  given  it  to  him  merely 
for  safe  keeping — making  him  a  mere 
iron  safe — overlooking  all  his  active 
powers — as  though  he  had*  not  been 
charged  at  first,  "  Occupy,  till  I  come.'''' 

21.  For  I  feared  thee.  This  confession 
brings  out  the  fact  that  such  a  faithless 
servant  has  no  faith  in  God.  Faith 
works  by  love — and  so  it  is  the  anima- 
ting principle  of  true  piety.  Slavish 
fear  hinders  all  freedom  in  Christ's 
service.  Christ  calls  us  not  servants 
but  friends.  We  never  shall  properly 
serve  Christ  until  we  have  our  love 
drawn  out  by  his  love.  Who  shall 
separate  us  from  the  love  of  God  ?  |"  An 
austere  man.  "  Applied  to  a  covetous 
or  greedy  person  who  kept  whatever 
he  found  because  he  could  not  be  forced 
to  restore  it — a  hard,  close-fisted,  tena- 
cious, rough  man."  Le  Clerc.  This 
conduct  sprang  from  false  views  of  the 
divine  character,  especially  from  not 
apprehending  the  mercy  of  God  in 
Christ,  and  his  love  in  the  gospel.  So 
will  it  always  be.  Until  we  see  God 
in  Christ  reconciling  the  world  unto 
himself,  we  shall  not  enter  into  the 
reconciliation,  "  with  hearty  good  will 
doing  service."  Tf  Takest  up.  This  is 
a  proverbial  phrase  and  refers  to  carry- 
ing off  what  is  not  one's  own.  See 
Matt.  25 :  24.  What  an  injustice  is 
done  to  God  by  our  low,  narrow  views 
of  him,  doubting  his  love  in  Christ, 
and  living  suspiciously  of  his  grace  in 
the  gospel — counting  him  insincere  and 
exacting  and  unjust.  Many  a  pro- 
fessing christian  does  little  in  his  ser- 
vice, because  of  such  unworthy  esti- 
mates of  the  great  salvation.  They 
go  doubting  and  halting — are  never 
free,  but  cramped  and  crippled  in  all 
their  piety. 

22.  Out  of  thine  ow*  mouth.  His  con- 


of  thine  own  mouth  will  I  judge 
thee,  thou  wicked  servant.  Thou 
knewest  that  I  was  an  austere  man, 
taking  up  that  I  laid  not  down, 
and  reaping  that  I  did  not  sow  : 
23  Wherefore  b  then  gavest  not 


fessions  were  quite  enough  to  condemn 
him.  On  his  own  showing,  he  should 
have  acted  differently.  The  fear  of 
such  severity  should  have  led  him  to 
deal  otherwise,  so  as  to  meet  the  strict- 
est account.  But  he  had  not  the  real 
fear  of  God  before  his  eyes.  It  was  a 
cold  contemptuous  distrust,  full  of 
fault-finding  with  God's  character,  and 
full  of  heartless  neglect.  ^Wicked. 
This  term  carries  the  idea  of  malignant. 
^  Thou  knewest.  That  is,  if  you  knew, 
as  you  pretend,  that  I  was  an  aus- 
tere man,  &c. 

23.  Wherefore  then.  That  is,  why, 
therefore,  did  you  not  give,  &c.  This 
is  what  he  should  have  done  on  his 
own  showing.  But  God  knew  his  heart, 
and  knew  that  he  was  a  thankless,  bit- 
ter, malignant  infidel,  pretending  to  be 
very  careful  to  give  God  back  his  own 
at  the  judgment,  just  as  he  would  be 
careful  in  dealing  with  &  pirate,  on  the 
lookout  only  to  give  him  what  was  his, 
for  the  very  reason  of  having  no  con- 
fidence, and  avoiding  all  controversy 
with  such  an  one.  IT  Bank.  The  word 
means  a  table,  then  a  money-table,  (same 
as  used  in  Matt.  21 :  12, )  and  then  a 
bank  where  money  may  be  put  out  at 
interest.  1[  Usury.  Not  as  we  use  the 
term,  for  illegal  interest,  but  in  the  old 
sense  of  lawful  interest — the  price  fixed 
by  law  for  the  use  of  money.  The 
Jewish  law  allowed  interest  on  money, 
only  in  dealing  with  strangers.  This, 
therefore,  would  apply  to  his  case, 
(Deut.  23  :  20,)  as  he  professed  no  af- 
finity for  the  Master.  \  Mine  own.  Lit- 
erally, the  same,  that  is,  the  principal. 

25.  This  is  in  parenthesis,  and  is  in- 
troduced as  spoken  by  the  bystanders 
in  the  parable,  in  surprise  at  such  a 
decision.  They  said  that  that  one  had 
already  ten  pounds,  and  there  was  no 
reason  for  giving  him  more. 


23* 


270 


LUKE. 


[Age  3i. 


thou  my  money  into  the  bank,  that 
at  my  coming  I  might  have  re- 
quired mine  own  with  usury  ? 

24  And  he  said  unto  them  that 
stood  by.  Take  from  him  the 
pound,  and  give  it  to  him  that 
hath  ten  pounds. 

25  (And  they  said  unto  him, 
Lord,  he  hath  ten  pounds.) 

26  For  I  say  unto  you,  thata 
unto  every  one  which  hath  shall 
be  given ;  and  from  him  that  hath 
not,  even  that  he  hath  shall  be 
taken  away  from  him. 

27  But  those  mine  enemies, b 
which  would  not  that  I  should 
reign  over  them,  bring  hither,  and 
slay  them  before  me. 

28  And  when  he  had  thus  spo- 
ken, he  went  before,  ascending  up 
to  Jerusalem. 

Tf  29  And  c  it  came 
to  pass,  when  he  was  come  nigh 
to  Bethphage  and  Bethany,  at  the 
mount  called  the  mount  of  Olives, 
he  sent  two  of  his  disciples, 

a  Matt.  13.12.  25.29.  Mar.  4.25.  ch.  8.18.  b  Pa.  2.4,5,9. 
21.8,9.  Isa.  66.6,14.  Na.  1.2,8.  He.  10.13.  c  Matt.  21.1, 
&c.  Mar.  ll.l.&c. 


26.  For.  The  reason  is  here  assigned 
for  the  decision  in  v.  24.  One  who  has 
been  most  faithful  with  whatever  is  en- 
trusted to  him,  and  has  made  the 
wisest  and  best  improvement  of  what 
he  has  had,  is  the  one  to  have  more 
and  more. 

27.  These  are  not  his  servants  of 
the  household,  but  the  citizens  gener- 
ally, who  hated  him  and  protested,  as 
inv.  14.  This  custom  is  still  retained 
in  the  East.  This  was  the  fearful  in- 
timation of  what  should  be  visited  upon 
his  opposers.  This  includes  the  com- 
ing at  the  end  of  the  world,  for  he  has 
now  gone  to  receive  a  kingdom  and 
to  return, 

28.  Went  before.  This  is  expressed 
to  show  the  forwardness  and  readiness 
with  which  he  went  up  to  Jerusalem, 
though  he  knew  it  was  to  trial  and  to 


30  Saying,  Go  ye  into  the  village 
over  against  you;  in  the  which, 
at  your  entering,  ye  shall  find  a 
colt  tied,  whereon  yet  never  man 
sat:  loose  him,  and  bring  him 
hither. 

31  And  if  any  man  ask  you, 
Why  do  ye  loose  him  ?  thus  shall 
ye  say  unto  him,  Because  the 
Lord  hath  needd  of  him. 

32  And  they  that  were  sent  went 
their  way  and  found  even  as  he 
had  said  unto  them. 

33  And  as  they  were  loosing  the 
colt,  the  owners  thereof  said  unto 
them,  Why  loose  ye  the  colt  ? 

34  And  they  said,  the  Lord  hath 
need  of  him. 

35  And  they  brought  him  to  Je- 
sus :  and  they  cast  their  e  garments 
upon  the  colt,  and  they  set f  Jesus 
thereon. 

36  And  as  he  went,  they  spread 
their  clothes  in  the  way. 

37  And  when  he  was  come  nigh, 
even  now  at  the  descent  of  the 

d  Ps.  50.10.    e.  2  Ki.  9.13.    /  Jno.  12.14. 


death.  So  voluntary  was  his  sacri- 
ficial work.  Then  said  he,  "  Lo,  I 
come  to  do  thy  will,  O  Lord." 

John  gives  the  intervening  passage 
infill. 

PART  VII. 
Our  Lord's  public  entry  into  Je- 
rusalem, &c.   before  the  fourth 
Passover. 

Time,  Five  days. 
§  112.  Our  Lord's  public  entry  in- 
to Jerusalem. — Bethany.  Jerusalem. 

First  day  of  the  week. 
Matt.  I     Mark.     I      Luke.      I       John. 

21.1-11,  14-17 1 11.1-11 1 19.29-44(12.12-19 
See  notes  on  Matthew  and  Mark. 
Bethany  remains  on  the  E.  slope  of 
the  Mount  of  Olives.    An  ancient  foot- 
path, winding  along  by  Gethsemane, 


Aqe  33.] 


CHAI\  XIX. 


271 


mount  of  Olives,  the  whole  mul- 
titude of  the  disciples  began  to  re- 
joice and  praise  Grod  with  a  loud 
voice,  for  all  the  mighty  works 
that  they  had  seen : 

38  Saying,  Blessed  a  he  the  King 
that  cometh  in  the  name  of  the 
Lord ;  b  peace  in  heaven,  and  glo- 
ry in  the  highest. 

a  Ps.  118.26.  ch.  13.35.    6  ch.  2.14.   Eo.  5.1.   Ep.  2.H. 


across  the  small  bridge  of  the  Kedron, 
is  yet  the  "way  we  travel  to  it:  not  un- 
likely the  very  same  often  trodden  by 
our  Lord.  Bethphage  is  not  to  be  traced. 
37.  Even  now  at,  &c.  "And  when  he 
was  now  near,  at  the  descent  of  the 
Mount  of  Olives,"  just  about  to  de- 
scend the  Mount.  Here  the  city  of 
Jerusalem  lies  most  fully  spread  out  to 
view.  Often,  going  up  the  Mount,  we 
would  turn  and  take  a  view,  as  it  lay 
like  a  map  slanting  toward  us,  and 
from  this  point  we  could  look  down  in- 
to the  old  Temple  enclosure,  as  it  is 
now  occupied  by  the  Mosque  of  Omar. 
So  our  Lord  had  it  all  before  him. 
The  natural  features  of  Jerusalem  are 
such  as  preserve  to  us  the  most  striking 
and  satisfactory  proofs  of  the  inspired 
record.  Almost  no  other  city  could  so 
perfectly  have  answered  this  purpose. 
It  has  undergone  all  manner  of  change 
in  its  walls,  buildings  and  population, 
but  there  still  is  the  group  of  sacred 
localities,  so  familiar  to  every  reader 
of  the  Scriptures,  and  they  cannot  be 
mistaken.  There  is  Kedron,  and  Oli- 
vet, and  Jehoshaphat,  and  Hinnom,  and 
Zion,  and  Gethsemane,  and  Moriah — 
each  spot  alive  with  these  precious 
records,  and  each  a  feature  of  the  in- 
spired history  which  neither  War  nor 
Time  can  destroy.  ^  Began  to  rejoice. 
This  triumphal  entry  was  allowed 
amidst  his  humiliation  as  an  indication 
of  what  his  exalted  dignity  required, 
and  "as  a  type  of  what  he  is  one  day 
to  do  in  taking  possession  of  the  king- 
dom of  God  in  glory."  Olshauscn.  See 
John  12: 16.  f  Mighty  works.  They  had 
chiefly  in  mind  now,  the  raising  of 
Lazarus.    John  11:  44.     See  John  12: 


39  And  some  of  the  Pharisees 
from  among  the  multitude  said 
unto  him,  Master,  rebuke  thy  dis- 
ciples. 

40  And  he  answered  and  said 
unto  them,  I  tell  you,  that  if  these 
should  hold  their  peace,  the* 
stones    would     immediately    cry 


out. 


c  Ha.  2.11.  Matt.  3.9. 


17,  where  this  fact  is  mentioned  in  this 
connexion. 

38.  The  King  that  cometh.  Mark  has 
it  "the  kingdom  that  cometh."  Our 
Lord  so  long  looked  for  as  the  prom- 
ised Messiah,  came  to  be  spoken  of  as 
"he  that  cometh,"  &c.  So  John's  dis- 
ciples inquired  of  him  "Art  thou  he 
that  should  come?"  ^ Peace  in  heaven. 
This  a  remarkable  expression,  and  in- 
timates that  the  hosanna  is  to  be  ex- 
tended to  the  heavenly  world,  and  that 
Jesus  was  also  to  be  joyfully  acknowl- 
edged there.  Or,  this  may  mean,  God 
reconciled — in  other  words,  Good  will 
to  men.  Luke  alone  has  this  phrase. 

39-44.  This  passage  is  found  only 
in  Luke's  narrative. 

These  Pharisees,  like  the  Unitarians 
of  our  day,  could  not  bear  to  hear  di- 
vine honors  ascribed  to  Christ.  They 
thought  him  to  be  only  a  teacher. 

40.  The  stones.  This  is  a  proverbial 
expression  to  show  how  even  inani- 
mate nature  might  well  be  moved  at 
his  coming:  how  the  hardest  hearts 
might  well  be  melted  into  love  and 
praise.  It  is  as  much  as  to  say,  they 
cannot  help  crying  out,  and  the  stones 
are  almost  ready  to  speak,  and  would 
rather  than  there  should  be  no  praise. 
See  Hab.  2:11.  There  is  besides  an  al- 
lusion to  the  prediction  of  Isaiah,  ch. 
52,  which  refers  also  to  this  coming  of 
the  gospel  messenger  and  deliverer, 
with  his  feet  seen  upon  the  mountains, 
(as  here  the  Mount  of  Olives,)  and  ap- 
proaching the  city  for  his  redeeming 
work.  In  Isaiah  52 :  9,  the  wastes,  or 
rather  the  ruins  of  Jerusalem  are  sum- 
moned to  break  forth  into  joy  and  sing- 
ing— the  very  foundations  are  bidden  te 


272 


LUKE. 


[Age  33, 


41  And  when  he  was  come  near, 
he  beheld  the  city,  and  wept  over 

ait, 

42  Saying,  If  thou  hadst  known, 

o  Ps.  119.136.   Je.  9.1.  13.17.  17.16.  Jno.  11.35. 


break  out  into  praise  on  account  of  the 
glory  that  awaited  the  Holy  City.  And 
so,  indeed,  the  very  stones  might  prop- 
erly cry  out,  and  would,  if  the  people 
desisted. 

41.  Came  near.  That  is,  in  descend- 
ing from  the  Mount.  If  He  beheld. 
The  high  promontory  on  which  Jeru- 
salem stands  is  encompassed  by  higher 
hills  or  mountains.  And  the  Mount 
of  Olives  to  the  East  rises  abruptly 
from  the  ravine  of  the  brook  Kedron, 
so  as  to  command  a  complete  view  of 
the  city.  The  surface  also  slopes  to- 
ward the  East,  and  so  presents  the 
view  to  greatest  advantage.  The  plate 
on  page  241  of  Notes  on  Matthew,  or 
the  Frontispiece  of  the  same  volume, 
gives  a  most  correct  idea  of  the  view 
from  the  Mount  of  Olives.  fl  Wept 
over  it.  This  he  did  in  the  midst  of  all 
this  loud  applause.  He  knew  the 
fickleness  and  falsity  of  this  multitude, 
how  soon  they  would  turn  away,  or  cry 
crucify  him.  He  foreknew  all  that 
was  to  come  upon  their  guilty  city, 
and  he  was  touched  with  deep  com- 
passion when  he  contemplated  now 
the  hastening  destruction.  He  wept 
to  think  of  his  own  people  having  so 
rejected  all  the  warnings  and  invita- 
tions that  had  been  lavished  upon 
them,  (Matt.  23:  37)  and  of  the  readi- 
ness with  which  he  would  have  received 
them  and  gathered  them  under  his  sa- 
ving protection,  but  for  their  obstinate 
and  suicidal  rejection  of  his  claims. 
And  this  dear  Jerusalem,  the  Holy 
City,  was  now  to  be  trodden  down  of 
the  Gentiles.  "He  grieved  for  the 
hardness  of  men's  hearts,  and  when  he 
wept  at  Bethany  and  here,  it  was  over 
the  fruits  of  sin."  Oh  what  a  long 
history  of  degradation  and  desolation 
was  reserved  for  it.  The  holy  Temple 
to  be  profaned  and  "the  joy  of  the 
whole  earth"  to  be  desecrated  and  de- 
spoiled.     Oh  Jerusalem,   Jerusalem 


even  thou,  at  least  in  this  thy  day,b 
the  things  which  belong  unto  thy 
peace !  But  now  they  are  hid  from 
thine  eyes. 


97.7,8.    He.  S. 7,13,15. 


Here  his  divinity  appears.  Human 
praises  could  not  divert  him  from  the 
vivid  view  of  all  that  he  foresaw.  He 
could  weep  at  the  doom  of  his  enemies. 
42.  If  thou  hadst  known — Oh  that ! 
This  is  his  lamentation.  He  weeps  at 
their  sinful  ignorance  and  continued 
blindness.  This  was  their  guilt.  The 
hidden  wisdom,  ordained  of  God  (1  Cor. 
2 :  7,  8)  they  did  not  know,  and  had 
they  known  it,  they  would  not  have 
crucified  "the  Lord  of  Glory."  Acts 
3 :  17.  They  had  hated  instruction 
and  would  none  of  his  reproof.  So 
sad,  so  distressing  is  their  sin  in  his 
view,  who  sees  the  end  from  the  begin- 
ning. ^  Even  thou.  This  may  read, 
"  thou  also,"  as  well  as  these  my  disci- 
ples. But  rather,  the  idea  is  in  keep- 
ing with  the  whole  strain  of  the  pas- 
sage— "even  thou" — who  shouldst  have 
known,  and  shouldst  have  known  from 
prophets  sent  to  thee,  but  stoned  by 
thee — even  thou — the  Holy  City,  the 
chosen  city  of  God — even  thou — called 
Jerusalem,  i.  e.  "Habitation  of  Peace" 
— if  thou  hadst  known  the  things  which 
belong  to  thy  peace.  \At  least.  And 
even.  ^  In  this  thy  day — after  so  many 
days  of  warning  and  correction  and 
compassion  of  God.  Oh  that  even 
now  at  last,  thou  hadst  considered.  Isa. 
1 :  2,  3.  Oh  that  thou  mightest  yet 
have  repented  and  been  saved  !  This 
was  their  day — as  their  day  of  grace — 
the  day  of  their  visitation  by  the  Lord 
himself.  This  was  their  accepted  time, 
and  day  of  salvation.  2  Cor.  6 :  2. 
Tf  But  now.  He  wept  over  the  certain 
doom,  which  now  could  not  be  averted 
— and  that,  only  because  the  things 
belonging  to  their  salvation  were  hid 
from  their  eyes.  Mercy  was  not  even 
yet  exhausted,  else  the  Saviour  had 
not  wept.  But  their  obduracy  and 
blindness  were  plainly  sealed.  "  If 
our  gospel  be  hid,  it  is  hid  to  them 
that  are  lost — in  whom  the  god  of  thin 


Age  51  J 


CHAP.  XIX. 


273 


43  For  the  days  shall  come  upon 
thee,  that  thine  enemies  shall  cast a 
a  trench  about  thee,  and  compass 
thee  round,  and  keep  thee  in  on 
every  side, 

44  And  b  shall  lay  thee  even  with 
the  ground,  and  thy  children  with- 
in thee ;  and  they  c  shall  not  leave 


olsa.  29.2,3.  Je.  6.5,6.    &1KL  9.7,8.   Mi.  3.12.  Matt. 
23.37,38.  ch.  13.34,35.    c  Matt.  24.2.  Mar.  13.2. 


world  hath  blinded  the  minds  of  them 
that  believe  not,  lest  the  light  of  the 
knowledge  of  the  glory  of  God  in  the 
face  of  Jesns  Christ  should  shine  unto 
them."  2  Cor.  4:  4. 

43.  For.  Therefore  he  wept,  for  he 
foresaw  these  days  of  coming  desola- 
tion and  destruction.  IT  Trench.  Rather, 
an  entrenchment — a  mound  of  stones 
and  dirt,  generally  thrown  up  from  a 
ditch  that  is  dug,  so  as  to  make  a 
breastwork,  to  defend  a  camp  from  the 
enemy.  Josephus  gives  an  account  of 
such  a  pile  being  actually  cast  up.  B. 
I.  v.  6,  2.  When  this  was  destroyed 
by  the  Jews,  Titus  built  a  wall  round 
the  city.  (12 :  2)  See  Isa.  29 :  2-4. 
This  he  did,  says  Josephus,  to  drive 
the  city  to  surrender,  by  shutting  off 
all  supplies  of  provisions  and  bringing 
them  thus  to  famine.  This  was  to 
compass  them  round  and  to  keep  them 
in  on  every  side.  Olshausen  under- 
stands the  trench  as  an  artificial  eleva- 
tion by  means  of  which  besiegers  en- 
deavored to  reach  the  walls  of  a  block- 
aded city.  vol.  iii.  p.  256.  From  Ar- 
ran  and  Polybius  it  is  shown  to  mean  a 
rampart  in  general.  When  it  was  pro- 
posed to  build  the  wall,  Titus  confessed 
himself  doubtful  lest  it  should  require 
too  much  time.  But  the  work  was  re- 
solved on,  and  divided  among  the  Roman 
legions,  and  the  historian  tells  us  that 
a  certain  divine  fury  came  upon  them, 
so  that  though  the  length  of  the  wall 
was  thirty-nine  furlongs  or  nearly  five 
miles — with  thirteen  castles,  making 
a  surface  of  ten  furlongs  more,  the 
whole  was  completed  in  the  incredibly 
short  period  of  three  days! 

44.  Lay  thee  even  vrith  the  ground.    In 


in  thee  one  stone  upon  another; 
because d  thou  knewest  not  the 
time  of  thy  visitation. 

If  4 5  And e  he  went- 
into  the  temple,  and  began  to  cast 
out  them  that  sold  therein,  and 
them  that  bought; 

46  Saying  unto  them,  It  is  f  writ- 
ten,  My  house  is  the  house  of  prayer: 

d  La.  1.8.  1  Pe.  2.12.     e  Matt.  21.12,13.  Mar.  11.15-17. 
Jno.  2.15,17.    /Isa.  56.7. 


the  terrible  siege  of  Jerusalem  here 
predicted,  the  city  was  utterly  demol- 
ished, and  the  buildings  were  levelled 
to  the  foundations.  Even  the  site  of 
the  temple  was  ploughed  up  by  the 
army  in  the  hope  of  finding  treasure. 
Three  towers  and  part  of  the  west 
wall  were  left  for  a  garrison,  and  to 
show  the  Roman  valor  that  had  de- 
molished such  fortifications.  Not  one 
stone  was  left  upon  another,  as  we 
say,  not  meaning  this  to  the  very  let- 
ter, but  expressing  the  utter  overthrow. 
The  immense  stones  which  we  saw  in 
the  south-east  corner  of  the  temple 
wall,  are  thought  by  some  to  have  been 
left  standing  from  that  time.  We  ob- 
served, however,  that  many  of  them 
lay  quite  unevenly  upon  each  other, 
forming  a  rough  corner,  and  as  though 
they  had  been  laid  out  of  course  with 
the  old  material.  Tf  Thy  children.  Chil- 
dren of  Jerusalem  would  mean  not  in- 
fants, but  the  inhabitants,  according  to 
a  common  Hebrew  idiom.  They  were 
to  be  brought  low — cast  down — de- 
stroyed. If  The  time  of  thy  visitation. 
The  time  of  God's  visiting  his  people 
to  redeem  them.  ch.  1 :  68-78.  It  was 
not  because  they  had  sinned.  This 
might  be  forgiven  them.  But  because 
they  were  blind  to  the  only  Saviour, 
and  they  were  even  now  on  the  edge  of 
their  destruction,  blindly  rejecting  the 
only  salvation.  Compare  ch.  21 :  26, 
where  the  same  language  is  used  in 
connexion  with  the  signs  of  the  end. 
They  had  no  "true  sense  of  their  sin, 
nor  apprehension  of  the  mercy  of  God 
in  Christ."  The  Lord  of  the  vineyard 
comes  now,  seeking  fruit,  ch.  13 :  7. 
20:16.    See  Fig.  Mark  13:  2. 


274 


LUKE. 


[Age  33. 


but  ye  have  made  it  a  den*  of 
thieves. 

47  And  he  taught b  daily  in  the 
temple.  But  the  chief  priests  and 
the  scribes,  and  the  chief  of  the 
people,  sought  to  destroy  him; 

48  And  could  not  find  what  they 
might  do :  for  all  the  people 1  were 
very  attentive  to  hear  him 

CHAPTER  XX. 

If  4  ND c  it  came  to 
j_X  pass,  that  on 
one  of  those  days,  as  he  taught 
the  people  in  the  temple,  and 
preached  the  gospel,  the  chief 
priests  and  the  scribes  came  upon 
him,  with  the  elders, 
2  And  spake  unto  him,  saying, 

a  Je.  7.11.  6  Jno.  18.20.  1  or,  hanged  on  Mm.  c  Matt. 
81.'23,&c.  Mar.  11.27. &c. 


§113.  The  Barren  Fig  Tree.     The 

cleansing  of  the  Temple. — Beth- 
any. Jerusalem. 

Second  day  of  the  week. 
Matt.  Mark.  Luke. 

21.12,13,18,19  11.12-19  19.45-48 
21.37,38 

46.  Written.  Is.  56:7.  Jer.  7:11. 

47.  Daily.  His  teaching  habitually 
and  daily  in  the  tenure  at  Jerusalem 
during  this  last  week,  is  recorded  by 
Luke. 

48.  Very  attentive.  The  term  means, 
Iluny  upon  his  lips.  The  LXX  use  it 
in  Gen.  44:  30.  "His  life  is  bound  up 
in  the  lad's  life."  They  were  most 
deeply  engaged  and  absorbed  in  his 
discourses.  And  in  ch.  21 :  38,  it  is 
added  that  "all  the  people  came  early 
in  the  morning  to  him,  in  the  temple 
for  to  hear  him."  On  account  of  this 
popular  interest  in  him  the  chief  priests 
were  afraid  to  lay  hands  on  him  to  de- 
stroy him.  Hence  they  sought  to  en- 
tangle him  in  his  talk,  so  as  to  find  ac- 
cusation against  him.  See  ch.  20:  1,2. 
"We  see  how  the  hostility  of  the  priests 
was  yet  opposed  by  the  earnest  inter- 
est of  the  multitude.  The  withering 
of  the  fig  tree  is  here  added  by  Mat- 
thew and  Mark. 


Tell  us,  By  d  what  authority  doest 
thou  these  things?  or  who  is  he 
that  gave  thee  this  authority? 

3  And  he  answered  and  said  un- 
to them,  I  will  also  ask  you  one 
thing;  and  answer  me: 

4  The  baptism  of  John,  was  it 
from  heaven,  or  of  men? 

5  And  they  reasoned  with  them- 
selves, saying,  if  we  shall  say, From 
heaven ;  he  will  say,  Why  then  be- 
lieved ye  him  not  ? 

6  But  and  if  we  say,  Of  men; 
all  the  people  will  stone  us;  fore 
they  be  persuaded  that  John  was 
a  prophet. 

7  And  they  answered,  that  they 
could  not  tell  whence  it  was. 

d  Acts  4.7-10.  7.27.    e  Matt.  14.5. 


CHAPTER  XX. 

$115.  Christ's  authority  question- 
ed. Parable  of  the  two  Sons. 
— Jerusalem. 

Third  day  of  the  week. 
Matt.         I         Mark.        I      Luke.      I      John. 

21.  23-32. 1 11.  27-33.  20.  1-8.  | 

1.  Preached  the  yospel.  This  language 
of  Luke  is  striking,  and  represents  the 
Saviour  not  only  as  teaching,  but  as 
proclaiming  the  glad  tidings  of  salva- 
tion to  the  people.  This  is  the  gracious 
work  which  he  carried  on  now  at  the 
temple,  as  he  had  done  before  in  the 
synagogues  of  Galilee.  And  this  work 
it  is,  in  regard  to  which  the  envious 
Sanhedrim  challenged  his  authority. 
But  observe  it  was  this,  in  connection 
with  the  cleansing  of  the  temple.  All 
his  work  stood  connected  with  this 
preaching  of  the  gospel.  And  because 
his  own  dear  temple  was  profaned  by 
merchandising,  when  it  ought  to  have 
been  devoted  to  preaching,  he  used  his 
high  authority  to  whip  the  traffickers 
out.  See  notes  on  Matthew  and  Mark. 

2.  They  pretended  to  demand  his 
authority  for  teaching  and  doing  these 
tilings.  He  had  just  taken  in  hand  the 
cleansing  of  the  temple  as  his  Father's 
house,  and  this  may  have  provoked  the 


Age  33.] 


CHAP.  XX. 


275 


8  And  Jesus  said  unto  them, 
Neither  tell  I  you  by  what  author- 
ity I  do  these  things. 

T  9  Then  began  he 
to  speak  to  the  people  this  para- 
ble: Aa  certain  man  planted  a 
vineyard, b  and  let  it  forth  to  hus- 
bandmen, and  went  into  a  far 
country  for  a  long  time. 

10  And  at  the  season,  he  sent  a 
servant  to  the  husbandmen,  that 
they  should  give  him  of  the  fruit c 
of  the  vineyard;  but  the  husband- 
men beat  him,  and  sent  him  away 
empty. 

11  And  again  he  sent  another 
servant ;  and  they  beat  him  also, 
and  entreated  him  shamefully,  and 
sent  him  away  empty. 

12  And  again  he  sent  a  third; 
and  they  wounded  him  also,  and 
cast  him  out. 

13  Then  said  the  lord  of  the 
vineyard,  What  shall  I  do  ?  I  will 
send  my  beloved  son :  it  may  be 


a  Matt.  21.33.&C.    Mar.  12.1, &c. 
5.1-7.     c  Jno.  15.16.  Ro.  7.4. 


b  Ca.  8.11,12.    Isa. 


inquiry  as  to  the  warrant  upon  which 
he  was  acting.  The  law  prescribed 
for  testing  the  authority  of  a  prophet 
and  his  divine  commission. 

4,  5.  They  had  officially  inquired  in- 
to John's  authority,  and  had  received 
satisfactory  answer.  John  1 :  26.  But 
they  had  rejected  John,  and  given  him 
up  to  his  violent  end,  when  they  should 
have  received  his  testimony.  If  they 
would  say  now,  that  John's  commission 
was  from  heaven  this  would  bind  them 
to  receive  Christ,  to  whom  John  con- 
stantly gave  witness.  But  if  they 
should  say,  It  was  from  men — this  would 
be  against  the  public  belief,  and  might 
subject  them  to  violence  from  the  peo- 
ple. 

6.  Stone  us.  The  priests  had  accus- 
tomed the  people  to  use  this  kind  of 
violence — when  they  could  not  legally 
convict  their  enemies  to  incite  the  mob 
to  stone  them. 


they  will   reverence    him,    when 
they  see  him. 

14  But  when  the  husbandmen 
saw  him,  they  reasoned  among 
themselves,  saying,  This  is  the 
heir:  d  come,  lete  us  kill  him, 
that  the  inheritance  may  be  ours. 

15  So  they  cast  him  out  of  the 
vineyard,  and  killed  him.  What 
therefore  shall  the  lord  of  the 
vineyard  do  unto  them  ? 

16  He  shall  come  and  destroy 
these  husbandmen,  and  shall  give 
the  vineyard  to  others.  f  And 
when  they  heard  it,  they  said,  God 
forbid. 

17  And  he  beheld  them,  and 
said,  What  is  this  then  that  is 
written,  Thee  stone  which  the 
builders  rejected,  the  same  is  be- 
come the  head  of  the  corner? 

18  Whosoever  shall  fall  upon 
that  stone  shall  be  broken;  but 
onk  whomsoever  it  shall  fall,  it 
will  grind  him  to  powder. 

d  Ps.  2.8.  Ro.  ?.17.  He.  1.2.  e  Matt.  27.21-25.  Acts  2. 
23.3.15.    /Ne.  9.36,37.    g  Ps.  118.22.    h  Da.  2.34,35. 

8.  Among  the  Jews  a  Babbi  who 
was  questioned  by  another,  had  a  right 
to  reply  by  first  putting  another  ques- 
tion ;  and  if  this  was  not  answered, 
he  need  not  answer  the  question  which 
was  put  to  him. 

§116.  Parable  of  the  wicked  hus- 
bandmen.— Jerusalem. 

Third  day  of  the  week. 
Matt.  I       Mark.        I       Luke.        I     John. 

21.  33-46. 1 12.  1-12. 1 20.  9-19.  | 

Compare  the  narratives  of  Mark  and 
Luke  as  regards  the  treatment  of  the 
messenger,  and  both  these  with  the 
more  general  account  of  Matthew,  and 
the  harmony  is  the  more  striking 
amidst  the  little  differences  of  narra- 
tion. 

18.  Grind  him  to  powder.  The  term 
means  to  winnow — then  to  scatter  to 
the  winds  as  chaff.  See  notes  on  Mat- 
thew and  Mark.      The  parable  of  the 


276 


L€JE. 


[Age  33. 


19  And  the  chief  priests  and  the 
scribes  the  same  hour  sought  to 
lay  hands  on  him ;  and  they  fear- 
ed the  people :  for  they  perceived 
that  he  had  spoken  this  parable 
against  them. 

Tf  20  And  they  watch- 
ed Mm,  and  sent  forth  spies,  which 
should  feign  themselves  just  men, 
that*  they  might  take  hold  of  his 
words,  that  so  they  might  deliver 
him  unto  the  power  and  authority 
of  the  governor. 

21  And  they  asked  him,  saying, 
Master,  we  know  that  thou  sayest 
and  teachest  rightly,  neither  ac- 
ceptest  thou  the  person  of  any,  but 
teachest  the  way  of  God *  truly  : 

a  Matt.  22.15.&C.  Mar.  12.13.     1  or,  of  a  truth. 

marriage  of   the   King's   son  is  here 
given  by  Matthew. 

§118.  Insidious  questions  of  the 
Pharisees.  Tribute  to  Cesar. — 
Jerusalem. 

Third  day  of  the  week. 
Matt.         I         Mark.        |         Luke.        I   John. 

22.  15-22. 1 12.  13-17. 1 20.  20-26.  | 

20.  Watched.  Rather,  having  watch- 
ed an  opportunity.  ^  Spies.  Hired 
spies — men  bribed  for  the  purpose. 
Mark  is  particular,  and  says  that  they 
were  "certain  of  the  Pharisees  and 
Herodians."  These  were  most  oppo- 
site in  their  general  interests  and  preju- 
dices. But  as  Herod  and  Pilate  became 
friends  in  planning  to  destroy  our  Lord, 
so  these  men,  for  the  same  object. 
^  Feign  themselves.  The  term  is  the  same 
as  that  for  hypocrites,  which  our  Lord 
also  calls  them.  They  would  pretend 
to  sincerity  and  exemplary  righteous- 
ness, and  would  seem  to  be  asking  of 
him  the  law  for  their  guidance.  How 
false-hearted  were  these  in  his  sight, 
while  they  feigned  themselves  to  be 
Just.  ]\  Take  hold.  Or,  catch  at  his 
words.  Matthew  uses  a  word  meaning 
to  catch  in  a  net.  ^  The  governor.  They 
put  a  political  question,  hoping  in  one 


22  Is  it  lawful  for  us  to  give  tri- 
bute unto  Caesar,  or  no? 

23  But  he  perceived  their  crafti- 
ness, and  said  unto  them,  Why 
tempt  ye  me  ? 

24  Shew  me  a2  penny.  Whose 
image  and  superscription  hath  it  ? 
They  answered  and  said,  Caesar's. 

25  And  he  said  unto  them,  Ren- 
der k  therefore  unto  Caesar  the 
things  which  be  Caesar's,  and  un- 
to G-od  the  things  which  be  God's. 

26  And  they  could  not  take  hold 
of  his  words  before  the  people: 
and  they  marvelled  at  his  answer, 
and  held  c  their  peace. 

f27  Thend  came 
to  Mm  certain  of  the  Sadducees,e 

2  See  Matt.  18.28.  6  Eo.  13.7.  cTit.1.1-.,^  dMatt. 
22.23,&c.  Mar.  12.18,&c.     e  Acts  23.6,8. 


way  or  other  to  bring  him  into  dispute 
with  a  political  party.  The  sect  of 
Galileans  under  one  Judas  of  Galilee, 
arose  about  this  time,  fiercely  opposing 
the  tribute  to  Csesar.  They  strove  to 
draw  our  Lord  into  this  dispute,  and 
to  lead  him  to  take  sides,  so  as  to  get 
the  enmity  of  one  or  the  other  party. 
And  if  he  opposed  the  taxing  for  the 
people's  sake,  as  they  supposed  he 
might,  they  would  report  him  to  the 
Governor,  or  the  Procurator,  Pilate,  as 
being  a  foe  to  the  Roman  government. 
Hence  the  Herodians  were  engaged  in 
the  stratagem  on  one  side,  and  the 
Pharisees  on  the  other.  See  notes  on 
Matthew  and  Mark  for  full  explana- 
tions. 

\  119.  Insidious  Questions  of  the 
Sadducees.  The  Resurrection. — 
Jerusalem. 

Third  day  of  the  week. 


Matt. 

22.23-J 


Mark. 

12.18-2: 


Luke.       I      John. 

20.27-40 


Now  there  comes  still  another  sect, 
making  a  different  effort.  Yet  all,  of 
all  parties,  joining  in  the  same  great 
object,  to  entangle  and  destroy  him. 
Those  who  most  bitterly  hated  each  oth- 
er agreed  in  opposing  him,  showing  the 


Age  33.] 


CHAP.  XX. 


277 


which  deny  that  there  is  any  re- 
surrection ;  and  they  asked  him, 

28  Saying,  Master,  Moses  wrote  tt 
unto  us,  If  tiny  man's  brother  die, 
having  a  wife,  and  he  die  without 
children,  that  his  brother  should 
take  his  wife,  and  raise  up  seed 
unto  his  brother. 

29  There  were  therefore  seven 
brethren  :  and  the  first  took  a  wife, 
and  died  without  children. 

30  And  the  second  took  her  to 
wife,  and  he  died  childless. 

31  And  the  third  took  her;  and 
in  like  manner  the  seven  also :  and 
they  left  no  children,  and  died. 

a  De.  25.5-8. 


human  heart  the  same  in  all,  "  Enmi- 
ty against  God."  l$ovr  Moses  is  quoted 
to  disprove  the  doctrine  of  Christ.  So, 
many  now  care  for  Moses  or  the  books 
of  Moses,  only  because  they  think  there 
is  something  in  them  by  which  they 
can  puzzle  the  Savio«r.  But  the  truth 
of  God  is  one — and  all  truth  is  agreed. 
Moses  is  the  servant  in  God's  house, 
where  Christ  is  the  Son.  No  inconsis- 
tency can  ever  be  proved  between  the 
teachings  of  the  Scripture. 

28.  Moses  wrote.  The  design  of  this 
Mosaic  regulation,  was  simply  to  pre- 
serve the  families,  the  number  of 
which  was  connected  with  the  inheri- 
tance in  the  land  of  Canaan.  On  this 
account  likewise,  the  first  born  was  re- 
garded as  the  heir  of  the  deceased, 
and  treated  as  his  genuine  descendant. 
Olshausen,  vol.  iii.  p.  188. 

29.  This  fiction  is  found  in  Tobit  vi. 
34.  Our  Lord  speaks  of  this  world, 

viz.  this  present  life — and  that  world 
(v.  35)  viz.  the  resurrection  state,  as 
being  so  different  as  not  to  admit  of 
the  same  relations,  nor  needing  the 
same.  Here  that  world  is  spoken  of 
as  needing  worthiness  to  attain  it. 
Therefore  it  must  refer,  not  to  the  state 
of  the  risen  dead — indiscriminately  the 
good  and  evil — but  of  the  pious  dead. 
This  insurrection,  therefore,  is  the  re- 


24 


32  Last  .f  all  the  woman  died 
also. 

33  Therefore  in  the  resurrection 
whose  wife  of  them  is  she  ?  for 
seven  had  her  to  wife. 

34  And  Jesus  answering  said  un- 
to them,  The  children  of  this  world 
marry,  and  are  given  in  marriage  : 

35  But  they  which  shall  be  ac- 
counted worthy b  to  obtain  that 
world,  and  the  resurrection  from 
the  dead,  neither  marry,  nor  are 
given  in  marriage : 

36  Neither c  can  they  die  any 
more  :  for  they  are  equal  unto  the 
angels  ;d  and  are  the  e  children  of 

b  ch.  21.36.  Re.  3.4.  c  Ee.  21.4.  d  1  Cor.  15.49,52. 
1  Jno.  3.2.    e  Eo.  8.17. 

surrection  of  life  (John  5 :  29)  which 
only  some  "obtain" — "  they  which  shall 
be  accounted  worthy" — and  a  resurrec- 
tion spoken  of  as  better,  (not  the  better) 
in  Heb.  11 :  35,  with  reference  to  the 
trials  of  their  condition  in  this  life  and 
in  reference  to  that  of  the  wicked. 
The  phrase  here  reads,  "  The  resurrec- 
tion which  is  from  the  dead" — not  of  the 
dead,  but  from  among  the  dead,  as 
though  in  reference  to  the  rest  of  the 
dead,  who  are  not.  The  contrast  here 
shows  that  the  resurrection  of  the 
"just"  is  referred  to  (ch.  14:  14)  the 
dead  in  Christ — children  of  the  resur- 
rection, v.  36,  whose  resurrection  sure- 
ly shall  be  one  of  privilege  and  emi- 
nence, and  to  which  the  Apostle  was 
so  earnest  to  attain,  (Phil.  3: 11)  but 
which  he  speaks  of  in  common  terms, 
as  "  the  resurrection  of  the  dead," 
whose  partakers  are  blessed  and  holy 
as  having  part  in  the  first  resurrection, 
(Rev.  20 :  5,  6)  for  to  all  the  wicked, 
the  resurrection  will  be  that  of  dam- 
nation. John  5:  29.  "All  rise,  (says 
Bengel  here)  but  the  pious  rise  from 
among  the  wicked,  concerning  whom 
a  resurrection  is  not  properly  such, 
but  only  a  more  complete  destruction 
of  soul,  in  connexion  with  the  body." 
Acts  4 : 2. 

36.  Neither  can  they  die  any  mora. 


278 


LUKE. 


[Age  33. 


God,  being  the  children  of  the  re- 
surrection. 

37  Now  that  ;he  dead  are  raised, 
even  Moses  shewed*  a.  Lhe  bush, 
when  he  calleth  the  Lord  the  God 
of  Abraham,  and  the  God  of  Isaac, 
and  the  God  of  Jacob. 


This  is  mentioned  by  Luke  only.  It 
is  noted  by  some  as  natural  to  have 
been  recorded  by  him  as  a  physician, 
Greenleaf.  But  our  Lord  would  state 
that  in  that  world,  neither  marriage 
nor  death  would  exist.  As  there  would 
be  no  death — as  they  could  not  possibly 
die — so  there  would  not  be  any  such 
thing  as  marriage  and  propagation. 
TT  Equal  unto  the  angels.  Or  like  unto 
the  angels — that  is,  of  spiritual  bodies, 
and  of  such  natures  as  the  angels, 
which  admit,  neither  of  propagation, 
nor  of  death.  Dr.  Campbell  reads 
"  angel-like,"  ^  Children  of  God.  That 
is,  they  are  not  children  of  one  anoth- 
er, so  much  as  children  of  God.  They 
do  not  partake  the  fleshly  nature — but 
the  Divine  nature.  fl  Being.  That  is, 
inasmuch  as  they  are,  Tf  Children  of 
the  resurrection.  That  is,  according  to 
the  Hebrew  idiom,  having  special  pro- 
perty and  part  in  the  resurrection — as 
children  of  light  means  those  to  whom 
light  belongs — "  sons  of  thunder," 
thunderers,  &c.  The  reference  is  to 
believers. 

37.  Now.  Our  Lord  might  now 
abundantly  have  appealed  to  the  proph- 
ets, (Isa.  26:19,  Ezek,  37:1,  Dan. 
12:2,  &c.)  but  as  the  Sadducees  recog- 
nized only  the  Pentateuch,  he  is  con- 
fined to  this  portion  of  Scripture.  He 
quotes  Exod.  3:0.  It  was  not  for 
Moses,  to  reveal  fully  the  life  to  come. 
It  was  reserved  for  Christ,  to  bring  life 
and  immortality  to  light  in  the  gospel. 
In  that  infancy  of  revelation,  there  is 
no  such  fulness  to  be  looked  for,  and 
yet  the  intimations  are  abundant, 
(Gen.  5:24.  37:35.  42:38.  44:29. 
Num.  16  :  30,)  where  the  being  gather- 
ed to  one's  fathers  refers  to  more  than 
burial,  and  implies  a  state  of  the  fath- 
ers  beyond.     \  Moses  shewed.     Mark 


38  For  he  is  not  a  God  of  the 
dead,  bat  of  the  living  :  for  b  all 
live  unto  him. 

39  Then  certain  of  the  scribes 
answering,  said,  Master,  thou  hast 
well  said. 


has  it  "in  the  book  of  Moses,"  and 
Matthew  has  it,  "which  was  spoken 
unto  you  by  God."  Putting  these  par- 
allel passages  together,  we  have  a 
testimony  to  Moses,  as  the  author  of 
the  book.  ^  At  the  bush.  That  is,  in 
the  passage  of  Scripture  which  re- 
cords the  scenes  at  the  bush.  See 
notes  on  Matt.  22  :  31,  32. 

38.  God  is  not  a  God  of  dead  per- 
sons, since  he  still  calls  himself  the 
God  of  Abraham,  after  Abraham's 
death,  but  of  those  that  are  living. 
See  Olshausen,  p.  190,  vol.  iii.  ^  For 
all  live  unto  him.  This  seems  thrown  in, 
by  our  Lord,  to  express  the  great  fact 
in  regard  to  all  men,  that  they  are  im- 
mortal— and  that  so  far  from  any  being 
annihilated,  or  dying  as  the  brute,  with- 
out a  soul  to  live  afterward — all  men 
live — and  live  to  him,  in  the  sense  of 
being  under  his  control — serving  his 
eternal  purpose  and  glory.  He  is  the 
God  of  living  Abraham,  &c.  by  cove- 
nant connexion — and  the  God  of  all 
men,  as  their  Governor  and  King,  so 
that  all  of  course,  are  living,  after 
death. 

39.  The  scribes  were  pleased  with 
this  argument,  which  so  confounded 
the  Pharisees,  and  sustained  their  own 
views  against  them. 

40.  Matthew  records  this  fact  after- 
wards, in  ch  22 :  40,  and  Mark  also  in 
ch.  12  :  34.  Still  another  challenger 
comes  forward,  as  recorded  by  Mat- 
thew and  Mark — a  lawyer  or  scribe 
who  was  a  Pharisee,  tempting  him. 
See  I  120.     Mark. 

\  121.  How  is   Christ   the   Son   ov 
David  ? — Jerusalem. 

Third  day  of  the  week. 
Matt.  I         Mark.         I         Luke.         (John. 

22.  41-40. 1 12.  35-37. 1 20.  41-44.  | 
The  Pharisaic  teachers  saw  in  Christ 


Age  33.] 


CHAP.  XXI. 


'9 


40  And  after  that  they  durst  not 
ask  him  any  question  at  all. 

\  41  And  a  he  said 
unto  them,  How  say  they  that 
Christ  is  David's  son  ? 

42  And  David  himself  saithb  in 
the  book  ol  Psalms,  The  Lord  said 
unto  my  Lord,  Sit  thou  on  my  right 
hand, 

43  Till  I  make  thine  enemies  thy 
footstool. 

44  David  therefore  calleth  him 
Lord ;  how  is  he  then  his  son  ? 

If  45  Then,  in  the 
audience  of c  all  the  people,  he 
said  unto  his  disciples, 

46  Beware  d  of  the  scribes,  which 
desire  to  walk  in  long  robes,  and 
love  greetings6  in  the  markets, 
and  the  highest  seats  in  the  syna- 
gogues, and  the  chief  rooms  at 
feasts  3 


a  Matt.  22.42.   Mar.  12.35, &c. 
c  1  Ti.  5.20.    d  Mar.  12.38,&c. 


b  Ps.  110.1. 
ch.  11.43. 


a  distinguished  man,  chosen  for  his 
eminent  virtue  to  be  the  Messiah,  and 
so  they  overlooked  his  higher  nature. 
They  acknowledged  this  scripture,  but 
in  their  blindness  failed  to  see  its  ap- 
plication. They  universally  applied 
this  Psalm  to  the  Messiah  until  after 
this  period,  and  so  our  Lord  reasoned 
with  them  here  on  this  supposition. 
He  so  fully  maintains  this  application 
of  the  Psalm,  that  opposers  (then  or 
now)  are  shut  up  to  the  fact  that  he 
claims  for  himself  divinity.  He  contrasts 
himself  with  David  here,  as  he  did 
with  Abraham.  John  8 :  56.  He  also 
mentions  David  as  the  author  of  the 
Psalm:  and  in  Mark's  narrative  de- 
clares David  to  have  been  inspired. 
"David  himself  said  by  the  Holy 
Ghost."     Mark  12  :  36. 

45,46.  §122.  See  notes  on  Matt  23 : 
1-12.  Mark  12:  38,  39. 

47.  \ 123.  See  notes  on  Matt.  23 : 
13-19,  at  length. 


If  47  Which  f  devour 
widows'  houses,  and  for  a  shew  s 
make  long  prayers  :  the  same  shall 
receive  greater  h  damnation. 
CHAPTER  XXI. 

If  AND   he  looked 
J\_  up,    and1  saw 
the  rich  men  casting  their  gifts 
into  the  treasury. 

2  And  he  saw  also  a  certain  poor 
widow  casting  in  thither  two1 
mites. 

3  And  he  said,  Of  a  truth  I  say 
unto  you,  that  this  poor  widow 
hath  cast  in  more  k  than  they  all : 

4  For  all  these  have  of  their 
abundance  cast  in  unto  the  offer- 
ings of  G-od :  but  she  of  her  pen- 
ury hath  cast  in  all  the  living  that 
she  had. 

*|f  5  And 1  as  some 
spake  of  the  temple,  how  it  was 

/Isa.  10.2.  Matt.  23.14.  2  Ti.  3.6.  g  1  Th.  2.5.  ft  ch. 
10.12,14.  Ja.  3.1.  i  Mar.  12.41.  1  See  Mar.  12.42.  k  2 
Cor.  8.12.     I  Matt.  24.1,&c.  Mar.  13.1, &c. 


CHAPTER  XXI. 

g 124.  See  notes  on  Mark  12 :  41-44. 
Our  Lord  was  about  to  leave  the  tem- 
ple.   See  Mark  13  :  1. 

2.  Poor.  The  term  is  used  no  where 
else  in  the  New  Testament.  It  means, 
like  penury  with  which  the  Greek  term 
is  allied,  a  condition  of  need — extreme 
poverty.  ^[  All  the  living  that  she  had. 
All  her  resources,  all  that  she  had 
to  live  upon.  The  rich  cast  in  from,  or 
out  of,  their  abundance.  But  she  cast 
in  out  of  her  penury.  All  that  she 
had  to  draw  from  was  poverty.  She 
gave  a  little  out  of  little.  They  gave 
much  out  of  more.  So  that  she  gave 
more  than  they  in  proportion,  which  in 
God's  sight  was  more  in  fact.  It  is 
what  men  have  to  give  from,  which  de- 
cides the  amount  of  their  contribution 
with  God.  For  it  is  not  the  amount  of 
money  that  he  reckons,  but  the  amount 
of  self-sacrifice  and  large-hearted 
devotedness  that  he  takes  account  of 


280 


LUKE. 


adorned  with  goodly  stones  and 
gifts,  he  said, 


This  occurred  probably  in  "the 
court  of  the  women,"  where  were 
thirteen  brazen  vessels,  trumpet-shaped 
— like  cornucopias,  where  visitors  to 
the  temple  made  their  offerings  of 
money. 

§  127.  Jesus  on  taking  leave  of  the 
Temple    foretells    its   Destruc- 


Matt.         I        Mark. 

21.  1-14.  13.  1—11 


I        Luke. 

21.  5-19. 


5.  And  as  some  spake.  Matthew  and 
Mark  show  that  the  subject  was  in- 
troduced as  our  Lord  was  leaving  the 
temple,  and  that  at  evening,  the  disci- 
ples on  the  Mount  of  Olives,  asked 
him  the  question  in  v.  7.  If  Gifts. 
These  were  very  numerous  and  pre- 
cious. Josephus  speaks  of  the  golden 
vines  given  by  Herod,  with  grape  clus- 
ters as  large  as  a  man.  Ant.  xv.  11.  3. 
Votive  offerings  were  common  in  the 
temples  of  the  heathen — shields,  chap- 
lets,  golden  chains  and  candlesticks, 
and  the  spoils  of  enemies  were  such 
ava&nfiara — votive  and  devoted  offer- 
ings. See  Potter's  Greek  Ant.  1.  p. 
235.  This  is  imitated  in  Roman  Catholic 
countries.  In  Italy,  France  and  Mex- 
ico, the  cathedrals  are  often  enriched 
by  silver  and  gold  lamps,  hearts  and 
crucifixes,  as  well  as  by  most  costly 
vessels,  presented  by  private  indi- 
viduals or  by  princes  and  kings. 

6-36.  The  peculiarity  of  prophetic 
vision  is  here  to  be  noticed — that  a  se- 
ries of  comings,  or  advents,  is  so  con- 
templated as  to  be  couched  in  one  de- 
scription. They  seem  to  be  seen  as 
one.  The  coming  at  the  destruction 
of  Jerusalem  is  the  put  in  the  series. 
Hence,  circumstances  which  in  the 
event  would  be  separated  by  intervals 
of  time,  are  put  in  seeming  connexion. 
The  scenes  of  Jerusalem's  destruction 
and  the  overthrow  of  the  Jewish  polity 
are  ranged  along  with  those  that  be- 
long to  the  final  coming  in  his  glory. 
Observe  1.  In  the  whole  scripture, 
Christ's  advent  is  always  represented 
as  near  at  hand.     It  was  so  when  the 


6  As 


[Age  33. 

for  these  things  which  ye 
•  J :n  -     -   in  the 


b  As  for  these  things  wh 
behold,  the  days  will  come, 

first  advent  was  spoken  of  by  the  Old 
Testament  prophets.  Eze.  30 :  3.  Joel 
2:1.  1:  15.  Isa.  13:  6.  Obad.  5:  16. 
Zeph.  1 :  7,  14.  Hagg.  2 :  7.-2.  The 
first  and  second  advents  are  seen  by 
the  Old  Testament  prophets  as  though 
they  were  one  :  and  the  scenes  of  them, 
though  so  very  different,  are  blended 
and  not  separated.  It  was  not  then 
necessary.  This  is  what  Olshausen 
calls  the  "perspective  sight" — as  city 
lamps,  in  a  line,  appear  as  one.  See 
Isa,  9  :  6,  7.  11 :  1-6.  "  The  one  ap- 
pearing of  the  Lord  is  viewed  as  only 
just  preceding  the  full  blessing  that 
results  from  the  other."  Isa.  53  :  60, 
61.  Jer.  23:  5.  31:  31.  Eze.  34:23. 
The  demolition  of  Jerusalem  is  em- 
ployed as  the  nearest  point  with  which 
the  last  things — necessarily  remaining 
indefinite  in  their  chronology — could 
be  connected :  and  according  to  the  de- 
sign of  the  Redeemer  this  event  itself 
was  a  type  of  the  overthrow  of  the 
whole  state  of  things  in  the  aiov  ovroc, 
including  the  external  institutions  of 
the  Jewish  church.  Ols.  p.  253.  v.  iii. 
Yet  there  is  an  advance  in  clearness 
during  the  course  of  prophecies.  The 
Gospels  distinguish  his  coming  in  hu- 
miliation and  his  coming  in  glory, 
which  the  Old  Testament  had  so  con- 
nected together.  "  Our  Lord  replies  to 
the  question  respecting  the  time  and 
signs  of  his  coming  in  such  a  manner 
that  he  describes  the  approaching  com- 
motions as  closely  connected  and  so 
as  not  to  draw  any  distinction  between 
his  invisible  coming  at  the  destruction 
of  Jerusalem  and  his  visible  coming  at 
the  end  of  the  world — separated  from 
it  by  hundreds  of  years."  "On  the 
contrary,  that  advent,  in  its  great  lead- 
ing circumstances  is  immediately  asso- 
ciated with  the  present."  So  Heng- 
stenberg  on  the  24th  Psalm.  "The 
Lord  may  be  conceived  of  as  constantly 
coming,  in  relation  both  to  his  church 
collectively  and  to  his  people  individ- 
ually. And  his  people  therefore  ought 
to  be  continually  preparing  to  give 
him  a  suitable  reception.     The  coming 


Age  33.] 


CHAP.  XXI. 


281 


which a  there  shall  not  be  left  one 
stone  upon  another  that  shall  not 
be  thrown  down. 

7  And  they  asked  him  saying, 
Master,  but  when  shall  these  things 
be  ?  and  what  sign  will  there  be 
when  these  things  shall  come  to 


8  And  he  said,  Take  b  heed  that 
ye  be  not  deceived :  for  many  shall 
come  in  my  name,  saying,  I  am 
Christ;  andc  the  time  draweth 
near;  go  ye  not  therefore  after 
them. 

9  But  when  ye  shall  hear  of  wars 
and  commotions,  be  d  not  terrified : 
for  these  things  must  first  come  to 

a  ch.  19.44.&C.  6  2  Th.  2.3,9,10.  1  Jno.  4.1*.  2  Jno.  7. 
c  Re.  1.3.     d  Pr.  3.25,26. 

of  God  to  his  kingdom  took  place  in  a 
manner  infinitely  more  real  at  the  ap- 
pearance of  Christ  than  it  did  at  the 
entrance  of  the  ark  of  the  covenant. 
That  lower  occurrence  was  only  a 
shadow,  but  the  body  was  in  Christ. 
At  the  truly  real  coming,  which  has 
diiferent  gradations — the  coming  in 
humiliation,  the  coming  in  spirit  and  the 
coming  in  glory — the  demands  rise  in 
proportion  to  the  greater  reality."  vol. 
i.  p.  416. 

6.  The  reference  is  plainly  here 
to  the  destruction  of  Jerusalem  and 
the  Temple.  See  the  same  language 
employed  in  chapter  19 :  41-44. 

7.  These  things.  These  things,  viz : 
the  destruction  of  the  city  and  temple 
are  in  Matthew  spoken  of  as  connected 
with  Christ's  coming — "of  the  coming 
of  thine."  Matt.  24:  3.  Mark  uses 
the  term  "the  end,"  which  refers  to  a 
finishing — a  completion — and  Matthew 
has  the  same  idea  in  the  phrase  "the 
end  of  the  world."  Luke,  in  v.  9, 
also  refers  to  this — "the  end"  is  not 
immediately.  The  LXX  use  this  phrase 
— "the  end  of  the  world,"  in  Dan.  9: 
27,  the  consummation.  See  1  Pet.  4 : 
7.  The  terms  here  moreover  express 
an  appointment  or  ordainment  when 
these   things  must  take  place.     The 


pass,  but  the  end  is  not  by  and  by. 

10  Then  said  he  unto  them,e 
Nation  shall  rise  against  nation, 
and  kingdom  against  kingdom; 

11  And  great  earthquakes  shall 
be  in  divers  places,  and  famines, 
and  pestilences ;  and  fearful  sights 
and  great  signs  shall  there  be  from 
heaven. 

12  But  before  all  these,  they 
shall  lay  their  hands  on  you,  and 
persecute  you,  delivering  you  up 
to  the  synagogues,  and  into  pri- 
sons/ being  brought  before  kings£ 
and  rulers  for  my  name's  sake. 

13  And  h  it  shall  turn  to  you  for 
a  testimony. 

e  Hag.  2.22.  /Acts  4.3.  5.18.  12.4.  16.24.  Ee.  2.10. 
g  Acts  25.23.    h  Ph.  1.28.  2  Th.  1.5. 

term  aiiov  for  "  world"  is  used  in  the 
parables  of  the  harvest  and  in  the  last 
commission. 

9.  Commotions.  Literally,  instabilities 
— unsettled  affairs — disturbances  from 
seditions  and  factions.  \By  and  by. 
The  term  means — immediately — accord- 
ing to  the  old  English  usage ;  just  as 
"presently"  means — at  once — at  pres- 
ent, (Matt.  21 :  19)  but  in  common 
usage  now  means — not  at  present,  but 
soon. 

11.  Fearful  sights.  Terrific  portents, 
frightful  phenomena  are  here  reckoned 
as  a  hint  beforehand  of  what  is  more 
fully  stated  in  v.  25. 

12.  Josephus  and  Tacitus  inform  us 
that  such  things  actually  happened. 
Tac.  His.  v.  13. 

12.  Before  all  these.  Matthew  in  the 
parallel  passage  (ch.  24:  9)  has  it — 
"  then"  as  a  general  term,  at,  or  about 
that  time,  which  Luke  here  deter- 
mines. 

13.  Shall  turn  to  you.  This  shall  be 
the  effect  of  it  or  what  you  shall  ac- 
complish by  it.  Mark  explains  this 
by  different  terms  which  he  uses  "for 
a  witness  to  them."  ch.  13:  9.  See 
Matt.  24 :  14. 

14.  The  Syriac  reads,  "Settle  it  in 
your  hearts  that  ye  will  not  previously 


24* 


282 


LUKE. 


[Age  33. 


14  Settle  it  therefore  in  your 
hearts,  not  to a  meditate  before 
what  ye  shall  answer  : 

15  For  I  will  give  you  a  mouth 
and  wisdom,  which  all  your  ad- 
versaries shall  not  be  able  to  gain- 
Bay  b  nor  resist. 

16  Andc  ye  shall  be  betrayed 
both  by  parents,  and  brethren,  and 
kinsfolks,  and  friends;  andd  some 
of  you  shall  they  cause  to  be  put 
to  death. 

17  And  ye  shall  be  hated e  of  all 
men  for  my  name's  sake. 

18  Butf  there  shall  not  an  hair 
of  your  head  perish. 

19  In  your  patience  s  possess  ye 
your  souls. 

1"  20  And  when  ye 
shall    see   Jerusalem    compassed 

a  Matt.  10.19.  ch.  12.11.  6  Acts  6.10.  c  Mi.  7.5.6. 
d  Acts  7.59.  12.2.  26.10.  Re.  2.13.  6.9.  12.11.  eJno. 
17.14.    /Matt.  10.30.    g  Ro. 5.3.  He.  10.36.  Ja.  1.4. 

seek    instruction    for    making    a   de- 
fence." 

16.  Persecutions  to  death  for  pro- 
fessing Christ  and  even  for  the  reading 
of  the  Gospel,  have  occurred,  and  are 
now  occurring  in  Papal  lands,  "where 
the  Roman  Catholic  church  has  power. 

18.  The  negative  here  is  strong. 
Shall  not  at  all  or  by  any  means.  The 
meaning  is  not  that  their  bodies  should 
be  unharmed,  for  some  should  be  put 
to  death,  (v.  16)  but  that  they  should 
suffer  no  real,  lasting  injury — the  em- 
phasis being  on  the  y?ord  perish. 

19.  In  your  patience.  This  is  an  ex- 
hortation to  endure  to  the  end  and 
so  to  receive  the  salvation  promised. 
See  Matt,  24:  13.  Mark  12:  13.  The 
Syriac  reads,  "  By  your  patience  will 
ye  preserve  your  souls."  The  term 
means  endurance  and  is  used  (as  a  verb) 
in  Matthew  and  Mark — "  he  that  en- 
dureth  to  the  end,"  &c.  Here  the 
sense  is  the  same — promising  salvation 
to  those  who  continue  faithful,  and  who 
amidst  all  trials  of  their  faith  persevere 
and  endure. — "By  your  patient  endu- 
rance gain,  or  win  your  souls." 


with  armies,  then  know  that  the 
desolation  thereof  is  nigh. 

21  Then  let  them  which  are  in 
Judea  flee  to  the  mountains ;  and 
let  them  which  are  in  the  midst 
of 'it  depart  out ;  and  let  not  them 
that  are  in  the  countries  enter 
thereinto. 

22  For  these  be  the  days  of  ven- 
geance, that  all h  things  which  are 
written  may  be  fulfilled. 

23  But  woe  unto  them1  that  are 
with  child,  and  to  them  that  give 
suck  in  those  days !  for  there  shall 
be  great  distress  in  the  land,  and 
wrath  upon  this  people. 

24  And  they  shall  fall  by  the 
edge  of  the  sword,  and  shall  be  led 
away  captive  into  all  nations  :  and 
Jerusalem  k  shall  be  trodden  down 

ftDe.  28.25.48.  Da.  9.26,27.  Zee.  11.6.  24.1,2.  *L<t.4. 
10.    k  Da.  12.7.  Re.  11.2. 


\  128.    The  Signs  op  Christ's  coming 

TO    DESTROY   JERUSALEM. Mount  uf 

Olives. 

Third  day  of  the  week. 
Matt.  I        Mark.  I         Luke.         IJohn. 

24.  15-42.)  13.  14-37. 1 21.  20-36.  | 

20.  Compassed  with  armies.  "The 
abomination  of  desolation"  mentioned 
in  Matthew  and  Mark,  is  nigh  "when 
Jerusalem  is  compassed  with  armies. 
The  term  for  "  desolation"  is  the  same 
in  all.  The  idolatrous  ensigns  of  these 
heathen  conquerors  were  a  profanation 
of  the  sacred  city  and  temple.  The 
phrase  as  used  by  Matthew  and  Mark 
is  found  in  1  Maccabees  1 :  54,  as  re- 
ferring to  the  profanation  of  the  tem- 
ple by  Antiochus  Epiphanes  in  setting 
up  within  it  a  statue  of  Jupiter,  and 
building  an  altar  before  it.  These 
may  both  be,  in  part,  a  fulfilment  of 
the  prediction  which  has  yet  to  be 
more  fully  accomplished,  in  the  days 
of  the  Antichrist.  For  there  are  pas- 
sages in  the  book  of  Daniel  which 
mention  this  abomination  as  yet  in  the 
future,  and  our  Lord  had  in  view  that 
prophecy. 


Age  33.] 


CHAP.  XXI. 


2s: 


of  the  Gentiles,  until  the  times h 
of  the  Gentiles  be  fulfilled. 


21.  Midst  of  it.  That  is,  the  city— 
the  midst  of  her.  ^  The  countries.  The 
fields,  as  Matthew  and  Mark  have  it. 
Tf  Thereinto.     That  is,  into  the  city. 

22.  Days  of  vengeance.  See  Matt. 
24:19,  Mark  13:19.  This  agrees 
with  v.  23.  "Wrath  upon  this  peo- 
ple," v.  32. 

24.  This  is  an  important  addition 
by  Luke,  to  the  narrative  of  the  oth- 
er Evangelists,  and  throws  light  upon 
theirs.  It  carries  forward  the  scene 
beyond  our  time,  and  "close  to  the 
days  of  the  end."  The  condition  of 
the  Jewish  people — carried  captive  into 
all  nations — and  of  Jerusalem,  trod- 
den down  of  the  Gentiles  until,  &c. — 
looks  plainly  to  the  period  between  the 
destruction  of  the  holy  city  and  the 
end.  If  Edge  of  the  sword.  Literally 
the  mouth  of  the  sword.  ^  All  na- 
tions. All  the  nations — the  Gentile 
nations.  ^[  Trodden  down.  This  is  the 
present  condition  of  Jerusalem — "the 
worst  of  the  heathen,"  &c.  possess  it, 
and  the  Jew,  treated  with  bitterest  en- 
mity, is  a  stranger  in  the  city  of  his 
fathers.  Jerusalem  is  a  great  Jewish 
poor  house,  while  Mohammedanism 
has  its  great  Mosque  of  Omar  there  on 
the  site  of  the  temple — and  children  of 
the  Mussulman  stone,  and  spit  upon 
the  Jew  who  comes  too  near  the  pre- 
cincts. But  this  oppression  of  the 
Gentiles  has  its  limits.  1"  Until.  See 
Rev.  11:  2,  where  the  time  is  set  as 
42  months.  See  Dan.  13  :  11.  Twelve 
hundred  and  sixty  days.  ^  The  times 
of  the  Gentiles.  The  Jews  were  not  re- 
jected finally,  (Rom.  11)  and  a  limit 
was  set  to  their  oppression  by  the 
Gentiles.  So  also,  the  times  of  the 
Gentiles  in  which  they  should  enjoy 
such  relative  prosperity,  were  limited, 
and  God  should  then  visit  his  wrath 
upon  them.  This  he  often  did — using 
Gentile  nations  to  punish  his  rebellious 
people,  and  then  punishing  them  in 
turn,  for  their  wickedness.  Isa.  10:5. 
12  :  15.  Dan.  9  :  26.  Then  should 
come  distress  of  nations,  (Gentile  na- 


25  And  there  shall  be  signs  in 
the  sun,  and  in  the  moon,  and  in 


tions)  as  mentioned  immediately  in  the 
next  verse.  With  Mede,  Faber  and 
others,  we  take  this  to  be  a  direct  ref- 
erence to  the  times  of  Daniel's  Gentile 
monarchies  under  the  last  of  which,  as 
Paul  teaches,  a  fulness  of  the  Gentiles 
is  to  come  in,  which  can  be  no  other 
than  as  many  as  are  to  be  gathered 
from  amongst  the  Gentiles,  until  their 
time  of  trial  shall  expire  and  their 
period  of  judgment  arrive.  See  Brown, 
Bonar,  &c. 

25.  These  figures  relate  to  the  dis- 
solution of  the  Jewish  state,  which 
fore-shadowed,  also,  the  dissolution  of 
the  world.  Mark  reads,  "In  those 
days,  after  that  tribulation."  So  Mat- 
thew. We  must  not  fail  to  notice  the 
Apostle's  understanding  of  the  pass- 
ages in  Joel,  to  which  this  also  refers. 
Both  sacred  and  profane  writers  speak 
of  the  overthrow  of  kingdoms  and  the 
ruin  of  governments,  and  the  distress 
of  nations,  in  like  terms.  See  Joel  2. 
Homer's  Odyss.  v.  351.  Virg.  Geor. 
1 :  464.  Isaiah  (ch.  13)  uses  the  same 
language  in  predicting  the  destruction 
of  Babylon.  So  Ezek.  23  :  7,  Dan.  8  : 
10.  Peter  (Acts  2 :  19)  quotes  the 
language  of  Joel's  prophecy  as  appli- 
cable to  the  outpouring  and  conver- 
sions at  Pentecost,  and  says  distinctly 
— "  this  is  that  which  was  spoken  of," 
&c.  This  then,  must  have  referred  to 
something  as  at  Pentecost  and  the  de- 
struction of  Jerusalem,  in  the  great 
train  of  events  which  should  end  in 
such  an  overthrowing.  And  yet,  as 
this  is  noted  to  be  subsequent  to  the 
tribulation,  (Matt.  22 :  29)  it  is  intro- 
duced here  rather  as  one  of  the  heads 
of  the  history,  and  one  of  the  standing 
prophetic  imageries  of  the  dissolution. 
The  dispensation  of  the  Spirit  was 
opened  at  Pentecost.  This  was  also 
the  dissolution  of  the  world.  ^  The 
sea,  &c.  This  is  used  to  express  the 
tumults  of  the  people,  as  Ps.  65 :  7. 
"  Thou  stillest  the  noise  of  the  seas, 
the  noise  of  their  waves,  and  (even) 
the  tumults  of  the  people." 


284 


LUKE. 


[Age  33. 


the  stars;  and  upon  the  earth  dis- 
tress a  of  nations,  with  perplexity; 
the  sea  and  the  waves  roaring; 

26  Men's  hearts  failing  them  for 
fear,  and  for  looking  after  those 
things  which  are  coming  on  the 
earth  :  for  b  the  powei*3  of  heaven 
shall  be  shaken. 

27  And  then  shall  they  see  the 
Son  of  man  coming c  in  a  cloud 
with  power  and  great  glory. 

28  And  when  these  things  begin 
to  come  to  pass,  then  look  up,  and 

a  Da.  12.1.      6  2  Pe.  3.10-12.      c  Re.  1.7.  14.14. 

26.  Metis  hearts,  &c.  Literally — men 
fainting — swooning — -failing  at  heart. 
The  Syriac  reads,  "And  clasping  of 
hands  from  astonishment  at  the  noise 
of  the  sea,  and  dismay  that  driveth 
out  the  soul  of  men  from  fear  of  that 
which  is  to  come  upon  the  earth." 
If  Tiie  powers  of  heaven.  Of  the  heav- 
ens. See  Haggai  2:6,7.  "I  will 
shake  the  heavens  and  the  earth,  and 
the  sea  and  the  dry  land,"  and  I  will 
shake  all  nations.  See  Heb.  12  :  26, 
27.  Yet  once  more  I  shake  not  the 
earth  only,  but  also  heaven — and  this 
word  yet  once  more,  signifieth,  &c.  (Isa. 
13  :  9,  10.  Joel  2 :  15)  with  reference  to 
the  establishment  of  Christ's  kingdom 
against  all  that  opposes.  This  would 
seem  to  refer  the  language  to  such  ag- 
itations and  overthrowings  in  civil,  so- 
cial, and  political  affairs  as  shall  shake 
all  human  institutions,  (things  that  are 
made)  and  remove  such  as  are  to  give 
way  to  the  kingdom  of  Christ. 

27.  All  the  particular  signs  of  the 
second  coming  are  not  given,  but  chief- 
ly such  as  apply  also  to  the  coming  in 
Jerusalem's  destruction.  \Ina  cloud. 
Hengstenberg  adduces  examples  to 
show  that  coming  in  a  cloud,  denotes 
coming  in  judgment,  or  for  taking 
vengeance.     See  on  Revelation  1. 

28.  Your  redemption.  This  referred 
first  to  the  deliverance  -which  the 
Christians  should  have  at  the  destruc- 
tion of  the  city.  They  all  escaped  with 
their  lives.  And  the  overthrow  of  the 
Jewish  power  freed  them  from  perse- 


lift  up  your  heads;  for  your  re- 
demption d  draweth  nigh. 

29  And e  he  spake  to  them  a 
parable ;  Behold  the  fig-tree,  and 
all  the  trees; 

30  When  they  now  shoot  forth, 
ye  see  and  know  of  your  own  selves 
that  summer  is  now  nigh  at  hand. 

31  So  likewise  ye,  when  ye  see 
these  things  come  to  pass,  know 
ye  that  the  kingdom  of  God  is  nigh 
at  hand. 

32  Verily  I  say  unto  you,   This 

d  Ro.  8.23.    e  Matt.  24.32.    Mar.  13.28. 


cution  at  the  time.  But  the  higher 
reference  was  to  the  final  coming. 
This  agrees  with  the  expression  in  v. 
31,  where  the  kingdom  of  God  means 
the  kingdom  in  its  glory,  as  we  pray, 
"thy  kingdom  come."  The  kingdom 
came  in  its  setting  up,  at  Christ's  ad- 
vent. It  will  come,  in  its  completion, 
at  his  second  advent. 

31.  Come  to  pass.  Rather,  "coming 
to  pass,"  proceeding  or  taking  place, 
see  v.  28,  "begin  to  come  to  pass." 

32.  This  generation.  Some  understand 
the  phrase,  till  all  be  fulfilled,  as  mean- 
ing, till  all  these  things  begin  to  be,  or 
take  their  beginning.  This  would 
agree  with  the  idea  that  the  destruc- 
tion of  Jerusalem  is  the  first  in  a  se- 
ries of  judgments  which  should  close 
with  the  final  day,  Luther  has  it,  "all 
this  will  begin  to  take  place  in  the  pres- 
ent time,  while  you  are  yet  all  alive." 
But  this  reading  seems  not  consistent 
with  the  tense  of  the  verb.  Alford 
makes  it,  this  race — the  Jewish  people — 
shall  not  pass  away;  and  quotes  instan- 
stances  of  this  use  of  the  term.  The 
meaning  would  then  be,  that  the  Jews 
as  a  nation  should  not  pass  away  till 
the  end:  and  they  are  wonderfully  pre- 
served for  some  great  events.  Hengs- 
tenberg understands  that  our  Lord 
having  throughout  the  foregoing  rep- 
resentations (see  Matt.  24,  v.  33,)  spo- 
ken of  the  two  future  analogous  events 
without  noticing  their  distance  from 
each  other  in  time,  distinguishes  be- 
tween them  in  ch.  24,  34,  36,  where 


Age  33.] 


CHAP.  xxn. 


285 


generation  shall  not  pass  away  till 
all  be  fulfilled. 

33  Heaven  a  and  earth  shall  pass 
away;  but  my  words  shall  not  pass 
away. 

34  And  take  heed  b  to  yourselves, 
lest  at  any  time  your  hearts  be 
overcharged  with  surfeiting, c  and 
drunkenness,  and  cares  of  this  life, 
and  so  that  day  come  upon  you 
unawares. 

35  For  d  as  a  snare  shall  it  come 
on  all  them  that  dwell  on  the  face 
of  the  whole  earth. 

36  Watch  e  ye  therefore,  and 
pray  always,  that  ye  may  be  ac- 
counted f  worthy   to    escape    all 

alsa.  40.8.  51.6.  5  Ro.  13.12,13.  ITh.  5.6,8.  IPe.  4.7. 
c  Isa.  28.1-3.  1  Cor.  6.10.  d  1  Th.  5.2.  2  Pe.  3.10.  Be. 
16.15.    e  Matt.  25.13.    /ch.  20.35. 


the  contrast  between  "all  these  things" 
and  "that  day,"  should  be  well  con- 
sidered, and  says  that  the  former — 
the  destruction  of  Jerusalem — shall 
take  place  before  the  eyes  of  the  then 
present  generation— the  latter— the  day 
of  final  judgment,  at  some  remote  and 
unrevealed  period.  Christol,  vol.  1  p. 
230. 

John,  in  all  probability,  survived  the 
overthrow  of  the  Jewish  State.  The 
siege  began  in  A.  D.  66.  The  temple 
was  destroyed  in  A.  D.  70.  Lightfoot 
names  some  Rabbins  of  our  Lord's 
time,  who  lived  till  the  city  was  de- 
stroyed. Two  comings  are  plainly  in 
view.  "If  I  will  that  he  tarry  till  I 
come,"  John  21:  22.  "Ye  do  shew  the 
Lord's  death  till  he  come,"  1  Cor.  11: 
26. 

34.  This  warning  would  apply  to 
tfiose  then  addressed,  so  far  as  relates 
Ko  the  destruction  of  Jerusalem ;  and 
so  the  whole  series  of  events,  both 
near  and  remote,  is  glanced  at,  to  and 
fro,  back  and  forth. 

35.  As  a  snare.  Matthew  has  it,  "as 
the  days  of  Noe."  fl  That  dwell.  This 
term  means  sometimes,  to  sit  securely, 
and  conveys  this  idea  here. 

36.  Always.  Eph.  6.  18.  ^  Ac- 
counted worthy.     The  word  here  used, 


these  things  that  shall  come  to 
pass,  and  to  s  stand  before  h  the 
Son  of  man. 

If  37  And  in  the 
day-time  he  was  teaching  in  the 
temple  :  and  at  night  he  went  out, 
and  abode  in  the  mount » that  is 
called  the  mount  of  Olives. 

38  And  all  the  people  came  ear- 
ly in  the  morning  to  him  in  the 
temple,  for  to  hear  him. 
CHAPTER  XXII. 

If  1VT0W  k  ^e  feast 
_1_M  of  unleaven- 
ed  bread    drew   nigh,    which   is 
called  the  Passover. 
2  And  l  the   chief  priests   and 

g  Ps.  1.5.      h  Jude  24.       i  Jno.  8.1,2.       k  Matt.  26.2 
Mar.  14.1,&c.    I  Pa.  2.2.  Acts  4.27. 

is  found  in  three  other  instances  in  the 
New  Testament — in  Luke  20:  35,  with 
reference  to  that  "world  and  the  res- 
urrection from  the  dead" — in  Acts  5 : 
41,  to  suffering  shame  for  his  name — 
and  in  2  Thess.  1:  5,  to  "the  kingdom 
of  God,  for  which  ye  also  suffer." 

Matthew  here  inserts  two  sections 
relating  to  the  final  coming,  and  inclu- 
ding exhortations  and  parables  to  that 
effect,  with  the  scenes  of  the  judgment 
day,  and  then  opens  the  next  section 
with  the  declaration  of  our  Lord,  as 
to  his  being  betrayed  to  be  crucified, 
after  two  days,  at  the  Passover.  See 
notes  on  Matt.  24  and  25. 

CHAPTER  XXII. 

§  131.  The  Rulers  conspire,  &c.  Sup- 
per at  Bethany.  Judas. — Jerusa- 
lem.  Bethany. 

Fourth  day  of  the  week. 
Matt.        I        Mark.        I       Luke.       I      John. 

26.  1-16. 1 14.  1-11.  |  22.  1-6.  |12.  2-8. 

See  notes  on  Matthew  and  Mark. 

1.  Drew  nigh.  That  is,  "after  two 
days" — Matthew  and  Mark.  Matthew 
records  the  prediction  of  our  Lord, 
"and  the  son  of  man  is  betrayed  to  be 
crucified."  Here  follows  in  Matthew, 
Mark  and  John,  the  interesting  nar- 
rative of  Mary's  anointing  our  Lord  at 


286 


LUKE. 


[Age  83. 


scribes  sought  how  they  might 
kill  him  \  for  they  feared  the 
people. 

3  Then  a  entered  Satan  into  Ju- 
das surnamed  Iscariot,  being  of 
the  number  of  the  twelve. 

4  And  he  went  his  way,  and 
communed  with  the  chief  priests 
and  captains,  how  he  might  be- 
tray him  unto  them. 

oMatt.  26.H.    Mar.  14.10.&C.  Jno.  13.2,24. 

the  house  of  Simon  the  leper,  on  which 
occasion  the  malignity  of  Judas  was 
drawn  out,  as  John  records,  12:  4. 
This  prepares  us  for  the  statement 
which  here  follows  in  Luke.  Observe 
how  some  passing  incident  or  occa- 
sion may  serve  to  expose  a  man's 
character,  and  to  develope  his  hypoc- 
risy and  iniquity. 

3.  Then.  At  this  time — after  the 
anointing,  and  Judas'  complaining 
about  the  waste  of  money  upon  our 
Lord.  Observe,  how  such  a  traitorous 
heart  was  the  one  to  begrudge  this 
cost  for  our  Lord,  while  he  was  so  full 
of  charitable  talk  about  the  poor.  '  'Not 
that  he  cared  for  the  poor!"  saith  the 
Holy  Ghost,  but  because  he  was  a  thief 
and  had  the  bag.  He  probably  passed 
for  a  philanthropist.  He  certainly  en- 
joyed the  confidence  of  the  twelve,  as 
their  treasurer.  Avarice  thus  led  to 
the  crucifixion.  "The  love  of  money 
is  the  root  of  all  evil,"  &c.  1T Entered 
Satan.  Luke  here  distinctly  refers  this 
conduct  of  Judas  to  its  proper  source. 
John  (13:  2)  records  the  fact  of  a  Satan 
having  put  it  into  the  heart  of  Judas 
Iscariot,  Simon's  son,  to  betray  him." 
1"  Iscariot.  This  means  the  man  of  Ca- 
rioth,  a  small  town  beyond  Jordan. 
All  the  Evangelists  call  attention  to 
the  fact  that  this  Judas  was  one  of  the 
twelve.  What  fearful  aggravation  this 
gives  to  his  crime.  That  church  mem- 
bers should  betray  the  master,  and 
worse,  that  church  officers,  and  worst 
of  all,  that  Christian  ministers  should 
so  do,  fearfully  aggravates  the  condem- 
nation, Ps.  41:  9.  How  awful  is  any 
such   espousing   of  error  as  betrays 


5  And  they  were  glad,  and  co- 
venanted b  to  give  him  money. 

6  And  he  promised,  and  sought 
opportunity  to  betray  him  unto 
them1  in  the  absence  of  the  mul- 
titude. 

If  7  Then  came  the 
dayc  of  unleavened  bread,  when 
the  passover  must  be  killed. 
8  And  he  sent  Peter  and  John, 

6  Zee.  11.12.     1  or,  without  tumult,     c  Ex.  12. 


our  Lord  into  the   hands  of  his  ene- 
mies, and  crucifies  him  afresh. 

4.  Captains.  Luke  adds  this.  It  was 
the  Levitical  guard  of  the  temple,  who 
would  of  course  be  consulted.  It  was 
only  of  late  that  our  Lord  had  become 
obnoxious  to  them.  See  v.  53.  Acts 
4:  1. 

5.  Covenanted.  The  money  was  not 
yet  paid  down:  but  the  agreement 
was  made.  Matthew  mentions  the 
amount,  ch.  26 :  15.  He  promised, 
v.  6.  They  could  well  have  hesitated 
to  trust  a  man  who  would  be  guilty  of 
so  foul  a  deed,  for  he  who  was  ready  to 
betray  his  Lord  might  surely  betray 
all  others.  "  Thou  who  valuedst  Mary's 
ointment  which  she  bestowed  upon  the 
feet  of  Christ,  at  three  hundred  pence, 
sellest  thy  Master  upon  whom  that 
precious  odor  was  spent,  at  thirty 
pieces  of  silver,  or  about  the  half. 
Worldly  hearts  are  penny-wise  and 
pound-foolish.  They  know  how  to 
set  high  prices  upon  the  worthless  trash 
of  this  world,  but  heavenly  things  and 
Christ  they  shamefully  undervalue." 
Bishop  Hall. 

6.  In  the  absence.  That  is,  privately, 
without  the  knowledge  of  the  people, 
and  without  raising  a  tumult. 

\  132.    Preparation  for  the   Pass- 
over.— Bethany — Jerusalem. 

Fifth  day  of  the  week. 
Matt.  I         Mark.         I        Lnke.        I   John. 

26.  17-19. 1 14.  12-16. 1 22.  7-13.  | 

7.  See  Deut,  16:  6. 

8.  Peter  and  John.  Luke  alone  men- 
tions the  names.  Mark  says,  "two 
of  his  disciples."  The  language  of 
this  paragraph  agrees  very  nearly  with 


Age  33.] 


CHAP.  XXII. 


287 


saying,  GrO  and  prepare  us  the  pass- 
over,  that  we  may  eat. 

9  And  they  said  unto  him,  Where 
wilt  thou  that  we  prepare? 

10  And  he  said  unto  them,  Be- 
hold, when  ye  are  entered  into  the 
city,  there  shall  a  man  meet  you, 
bearing  a  pitcher  of  water  :  follow 
him  into  the  house  where  he  enter- 
eth  in. 

11  And  ye  shall  say  unto  the 
good  man  of  the  house,  The  Mas- 


that  of  Mark.  It  is  interesting  to  ob- 
serve how  intimate  were  these  two 
apostles,  though  in  their  character- 
istics seeming  to  be  so  different.  They 
were  two  of  the  first-called  disciples, 
pointed  by  John  the  Baptist  to  Christ. 
They  were  two  of  the  chosen  three  to 
attend  the  Lord  on  all  special  occa- 
sions, and  so  here  they  were  sent  to 
make  ready  the  passover.  We  find 
them  together  at  the  High  Priest's 
palace  at  the  trial  of  Christ,  where  at 
the  word  of  John,  Peter  was  admitted. 
Again,  they  are  the  two  who  ran  to- 
gether in  an  earnest  race,  to  the  sepul- 
chre, at  the  news  from  Mary  Magda- 
lene. And  again,  after  the  Ascension, 
we  find  them  cleaving  together — hon- 
ored with  an  arraignment  together  be- 
fore the  same  Annas  and  Caiaphas 
who  tried  their  Lord,  and  imprisoned 
also  by  the  same,  after  having,  at  the 
temple  gate  healed  the  poor  cripple  in 
the  name  of  their  risen  Master.  And 
yet  again  they  are  sent  by  the  Apos- 
tles, to  the  people  of  Samaria,  upon 
whom  the  Holy  Ghost  had  been  poured 
out — teaching  and  preaching  in  their 
villages. 

10.  This  person  carrying  water  would 
very  naturally  be  a  slave  (Josh.  9 :  21) 
and  the  time  would  be  the  evening, 
the  usual  time  for  fetching  in  water. 

11.  Guest  chamber.  This  word  is 
used  (ch.  2  :  7)  to  mean  an  inn — but 
here  a  room  set  apart  for  the  Passover 
— so  called  because  the  residents  at 
Jerusalem  used  to  open  their  rooms 
for  guests  who  came  in  from  the  coun- 


ter saith  unto  thee,  Where  is  the 
guest-chamber,  where  I  shall  eat 
the  passover  with  my  disciples  ? 

12  And  he  shall  show  you  a  large 
upper  room  furnished  :  there  make 
ready. 

13  And  they  went,  and  found  as 
he  had  said  unto  them  :  and  they 
made  ready  the  passover. 

Tf  14  And  a  when 
the  hour  was  come,  he  sat  down, 
and  the  twelve  apostles  with  him. 


a  Matt.  26.20.     Mar.  14.17. 


try — in  this  way  keeping  open  house 
for  the  public  accommodation  during 
the  Passover,  fl  Good  man  of  the  house. 
Master  of  the  house. 

9-13.  See  notes  on  Mark,  where  the 
language  is  nearly  the  same. 

13.  Made  ready.  That  is — the  dish 
of  bitter  herbs — the  lamb — the  wine, 
&c.  The  lamb  was  killed  by  the  priest 
in  the  court  of  the  temple  whence  the 
owner  of  the  lamb  received  it,  brought 
it  to  his  house  in  Jerusalem,  roasted 
it,  and  ate  it  in  the  evening. 

PART  VIII. 

The  fourth  Passover. —  Our  Lord's 
Passion,  &c.  until  the   end  of 
the  Jewish  Sabbath. 
Time,  two  days. 

§  133.  The  Passover  Meal.  Cox- 
tention  among  the  twelve. — Jeru- 
salem. 

Evening,  introducing  the  sixth  day  of  the  week. 
Matt.      I     Mark. 

26.  20.  14.  17. 


Luke. 

22.  14-18. 
24.  30. 


14.  The  hour.  This  was  from  3  P.  M. 
until  dusk — "between  the  evenings," 
as  it  was  called.  Matthew  has  it  "the 
even,"  Mark,  the  evening-*-the  hour  of 
eating  the  paschal  lamb,  which  was 
killed  from  the  ninth  hour  or  3  o'clock, 
P.  M.,  the  hour  of  prayer  and  eve- 
ning sacrifice  (Acts  3: 1)  to  the  eleventh 
hour.  It  was  eaten  the  same  evening, 
which  was  reckoned  the  15th  day. 

15-18.  These  verses  are  peculiar  to 
Luke.     Our  Lord  here  breaks  out  in 


288 


LUKE. 


[Age  33, 


15  And  he  said  unto  them/  With 
desire  I  have  desired  to  eat  this 
passover  with  you  before  I  suffer. 

16  For  I  say  unto  you,  I  will  not 
any  more  eat  thereof,  until*  it  he 
fulfilled  in  the  kingdom  of  God. 

17  And  he  took  the  cup,  and 
gave  thanks,  and  said,  Take  this 
and  divide  it  among  yourselves : 

18  For  I  say  unto  you,  I  will  not 
drink  of  the  fruit  of  the  vine,  un- 

1  or,  I  have  heartily  desired,  a  ch.  H.15.  1  Co.  5.7,8. 
Rev.  19.9. 

an  earnest  expression  of  desire  to  eat 
this  Passover  with  his  disciples.  This 
is  a  Hebrew  phrase  meaning  "  I  have 
very  much  desired,"  &c. 

15.  The  twelve  are  here  designated 
as  Apostles,  for  now  they  were  to  come 
into  a  more  serious  responsibility,  as 
their  Master  was  about  to  give  to  them 
the  keys.     See  v.  30. 

16.  For.  The  reason  is  not  simply 
because  this  was  the  last  Passover 
which  he  should  eat  with  them,  but 
because  it  was  just  upon  the  last  of 
his  work  and  close  upon  the  fulfilment 
of  the  Passover — the  attainment  of  its 
great  ends,  and  the  realization  of  its 
meaning :  and  further,  because  he 
would  institute  this  precious  symboli- 
cal ordinance  for  his  dear  Church,  of 
all  names,  to  refresh  and  strengthen 
them  in  all  time.  The  Passover  was 
instituted  with  reference  to  certain 
benefits  which  were  to  come  upon  the 
Israelites — as  the  deliverance  from 
the  bondage  of  Egypt — the  promul- 
gation of  the  law  at  Mount  Sinai — 
and  the  possession  of  the  Promised 
Land.  Feasts  were  celebrated  every 
year  at  Jerusalem  in  commemoration 
of  these  benefits.  The  institution  of 
the  Lord's  Supper  is  with  reference  to 
similar  spiritual  benefits.  ^Fulfilled. 
This  refers  to  the  New  Testament  or- 
dinance— the  Lord's  Supper — as  the 
fulfilment  of  the  Passover:  and  to  the  fact 
that  his  death  as  the  Lamb  of  God, 
would  soon  give  fulfilment  to  all  the 
ceremonials  of  the  Paschal  Lamb,  and 
that  he  would  then  enter  into  the  ho- 


til  the  kingdom  of  God  shall  come. 
If  19  And  b  he  took 
bread,  and  gave  thanks,  and  brake 
it,  and  gave  unto  them,  saying 
This  is  my  body,  which  is  given 
for  you :  this  do  in  remembrance 
of  me. 

20  Likewise  also  the  cup  after 
supper,  saying,  This  cup  is  the 
new  testament  in  my  blood,  which 
is  shed  for  you. 


61  Co.  10.16.  ll.H.&c. 


liest  for  them,  to  present  his  blood  on 
high  for  their  redemption. 

17.  The  distribution  of  the  cup  here 
does  not  belong  to  the  institution 
of  the  Lord's  Supper,  as  that  was  af- 
ter the  Passover,  and  is  recorded  in  v. 
20.  This  was  a  formal  abrogation  of 
the  Passover  rite  preparatory  to  the 
new  sacramental  ordinance.  This  was 
probably  the  first  cup  in  the  Passover 
meal,  with  which  the  whole  was  intro- 
duced. ^  Not  drink.  It  is  not  here 
meant  that  our  Lord  did  not  drink  it 
at  this  time.  Did  he  not  here  mean 
to  say,  that  this  Passover  would  be 
next  kept  as  the  Christian  Passover — 
when  it  should  be  fulfilled,  in  the 
Christian  ordinance  of  the  kingdom  of 
God,  (or  church)  which  should  then 
have  come  ?  If  the  harmony  of  these 
passages  be  given  correctly,  Matthew 
and  Mark  introduce  this  remark  after- 
wards, at  the  institution  of  the  Sup- 
per. See  notes  Mark  14 :  25.  It  may 
have  been  used  on  both  occasions,  and 
in  the  last  case,  would  refer  to  his 
keeping  the  feast  with  them  in  hea- 
ven. 

19,  20.  These  verses  are  here  intro- 
duced by  Luke  out  of  their  order,  and 
belong  at  a  later  point — in  $  137.  See 
the   parallel   passages   Matt.    26  :  26, 


29,    Mark  14:22, 


with  the   con- 


nexion and  notes.  IT  Tn  remembrance. 
Avafivncuv — to  make  be  thought  of.  1 
Cor.  11  :  26. 

20,  After  supper.  At  the  close  of  the 
Passover  meal,  in  connexion  with  "the 
cup  of  blessing"  or  third  cup,  (the  last) 


Age  33.] 


CHAP.  XXII. 


289 


If  21  But,  behold, 
the  hand  of  him  that  betrayeth 
me  is  with  me*  on  the  table. 

22  And  truly  the  Son  of  man 
goeth  as  it  was  determined  :b  but 
woe  unto  that  man  by  whom  he  is 
betrayed ! 

23  And  they  began  to  inquire 
among  themselves,  which  of  them 
it  was  that  should  do  this  thing. 

Tf  24  Andc  there 
was  also   a    strife    among    them, 

aPs.  41.9.  Jno.  13.26.  6  cb.  24.46.  Acts  2.23.  4.28. 
1  Co.  15.3.     c  Mar.  9.34.  ch.  9.46. 


See  1  Cor.  10:16.  T[  Blood.  That 
which,  is  in  Matthew  and  Mark  called 
"  my  blood  of  the  New  Testament,"  is 
here  explained  as  "the  New  Testa- 
ment in  my  blood." 
\  135.  Jesus  points  out  the  traitor. 
Judas  withdraws. 

Matt.        f        Mark.       l        Luke.       I       John. 

26.21-25|l4.18-2l|22.21-23) 

21,  23.  This  is  a  condensed  state- 
ment of  the  fuller  account  given  by 
Matthew  and  Mark.  See  notes.  1  On 
the  table.  "Dipping  with  me  in  the 
dish." 

24.  A  strife.  Such  a  strife  or  con- 
tention is  also  narrated  by  Matt.  18: 
1.  20:  20.  It  grew  out  of  their  mis- 
taken notions  of  our  Lord's  kingdom 
and  reign  as  temporal  and  like  earthly 
governments,  and  doubtless  occurred 
more  than  once.  Here  it  was  natural 
enough,  as  things  seemed  drawing  to 
a  consummation,  and  the  end  was  so 
plainly  intimated  by  our  Lord,  in  v. 
18.  This  was  before  the  institution 
of  the  Supper  (vs.  19,  20)  and  of 
course  before  the  announcement  of  the 
betrayal  (v.  21-23)  which  Luke  has 
introduced  out  of  their  order.  That 
the  strife  here  recorded  is  not  the  same 
with  those  mentioned  by  Matthew  is 
plain  from  the  context  which  alludes 
to  their  being  at  the  table,  in  the  terms 
of  the  reply,  v.  30. 

25.  Benefactors.  This  title — evegye- 
ttjc — was  coveted  by  kings  and  princes, 
as  we  see  from  2  Maccabees  4 :  2.  It 
was  the  surname  of  some  of  the  Ptol- 


25 


which  of  them  should  be  account- 
ed the  greatest. 

25  And  he  said  unto  them,  Thed 
kings  of  the  Gentiles  exercise  lord- 
ship over  them ;  and  they  that  ex- 
ercise authority  upon  them  are  call- 
ed Benefactors. 

26  Bute  ye  shall  not  he  so  :  but 
he  that  is  greatest  among  you,  let 
him  be  as  the  younger;  and  he  that 
is  chief,  as  he  that  doth  serve. 

27  For  whether   is   greater,   he 

d  Matt.  20.25.  Mar.  10.42.    e  1  Pe.  5.3.    3  Jno.  9.10. 

emies — kings  of  Egypt.  Cyrus,  also, 
is  so  called.  Xen.  Cyr.  iii:  3,  4.  It 
was  a  custom  of  the  ancient  Romans 
to  distribute  to  their  soldiers  part  of 
the  lands  which  they  had  conquered 
on  the  frontiers  of  the  empire.  Thoso 
who  received  such  lands  were  called 
beneficiaries,  and  the  lands  were  called 
benefices. 

26.  Our  Lord  means  expressly  to 
say  that  the  authority  over  one  another, 
such  as  is  found  in  the  ranks  and  or- 
ders of  states,  shall  not  be  the  aim  of 
his  ministers — that  a  totally  different 
principle  should  be  observed — that 
greatness  should  be  sought  for  in  ser- 
vice, not  in  lording  it  over  God's  her- 
itage. The  Pope,  in  mock  humility, 
washes  the  feet  of  twelve  poor  men, 
while  in  absolute  tyranny  he  lords  it 
over  soul  and  body.  "The  design  of 
Christ  was  to  distinguish  between  the 
spiritual  government  of  his  church 
and  the  empires  of  the  world,  that  the 
apostles  might  not  look  for  the  favors 
of  a  court.  He  appoints  pastors  of 
his  church  to  serve,  not  to  rule."  Cal- 
vin. How  can  the  Pope  who  claims 
to  be  chief  Pastor,  but  does  not 
preach,  claim  to  be  Temporal  Ruler, 
as  a  Prince  of  the  Gentiles,  when 
Christ  said,  "it  shall  not  be  so  among 
you?" 

28.  Our  Lord  now  directs  attention 
from  this  earthly  dignity  which  they 
sought,  to  that  better  dignity  which  he 
would  give.  These  he  recognized  as 
they  who  had  faithfully  kept  with  him 


290 


LUKE. 


[Age  33. 


that  sitteth  at  meat,  or  he  that 
scrveth  ?  Is  not  he  that  sitteth  at 
meat  ?  But  a  I  am  among  you  as 
he  that  serve th. 

28  Ye  are  they  which  have  con- 
tinued with  me  in  my  tempta- 
tions :b 

29  And  I  appoint  unto  you  ae 

a  Jno.  13.13,14.  Ph.  2.7.  6  He.  4.15.  c  Matt.  25.34. 
Ch.  12.32.  1  Co.  9.25.  1  Pe.  5.4. 

in  his  trials  and  followed  him  through 
all  his  tribulations — and  to  these  he 
would  grant  proper  rewards. 

29.  Appoint.  The  verb  here  is  that 
from  which  we  have  the  Greek  word 
for  testament  or  covenant,  and  it  inti- 
mates a  covenant  appointment,  as  to 
faithfulness,  and  as  belonging  to  the 
new  covenant  of  grace  and  redemp- 
tion. He  would  grant  them  "a  king- 
dom that  cannot  be  moved."  The 
connexion  is  like  that  in  Heb.  12  :  26, 
27,  28. 

30.  And  here  would  be  real  dignity, 
growing  out  of  closest  and  most  fa- 
miliar relations  to  him  (2  Sam.  9 :  10. 
1  Kings  2:7)  expressed  by  eating  and 
drinking  at  his  table,  in  his  kingdom — 
Matt.  26 :  29 — when  he  should  drink 
the  cup  new  with  them  in  his  Father's 
kingdom  in  perfect  friendship  and  fel- 
lowship in  glory,  at  the  marriage  sup- 
per of  the  Lamb.  ][  Sit  on  thrones. 
Matthew  (ch.  19  :  28)  has  this  same 
promise  for  them,  "  when  the  Son  of 
man  shall  sit  upon  the  throne  of  his 
glory" — and  twelve  thrones  are  there 
mentioned,  as  for  the  twelve  apostles. 
See  notes.  See  Rev.  20  :  4.  Doddridge 
understands  this  as  referring  to  the 
courts  of  judicature  among  the  Jews, 
■where  the  inferior  judges  sat  in  a  semi- 
circle round  the  chief  judge  who  had 
his  seat  in  the  middle  point  of  it.  See 
Rev.  4  :  4.  21  :  14.  ^  Judging  the 
twelve  tribes  of  Israel.  ' 'Concurring  joy- 
fully with  me  in  the  sentence  which 
shall  then  be  passed  on  the  whole 
Jewish  nation,  and  on  all  the  professed 
members  of  my  church."  Doddridge. 
So  that  so  far  from  their  sharing  dig- 
nities and  ranks  in  a  great  Jewish 
kingdom,  they  should  sit  as  his  asses- 


kingdom,  as  my  Father    riath  ap- 
pointed unto  me  : 

30  Thatd  ye  may  eat  and  drink 
at  my  table  in  my  kingdom,  and  sit 
on  thrones,  judging e  the  twelve 
tribes  of  Israel. 

If  31  And  the  Lord 
said,  Simon,  Simon,  behold,  Satan 

d  Re.  19.9.    e  Matt.  19.28.    1  Co.  6.2.    Re.  3.21.      j 


sors  in  pronouncing  judgment  on  that 
unbelieving  people  who,  instead  of  be- 
ing elevated  in  this  way,  were  to  be 
cast  off  and  punished  for  their  sins. 
So  the  twelve  apostles  were,  by  their 
doctrine  and  testimony,  represented  as 
inscribed  upon  the  foundations  of  the 
wall  of  the  Holy  City.  Rev.  21 :  14. 
Lest  they  should  think  that  they  had 
lost  their  pains,  Christ  reminds  them 
that  the  glory  of  his  kingdom,  which 
as  yet  lay  hidden,  would  come  into 
manifestation,  as  if  he  had  said,  "There 
is  no  reason  why  this  mean  condition 
should  discourage  you,  for  I,  who 
scarcely  have  a  place  among  the  least 
shall  yet  mount  the  throne  of  majesty." 
Wait  then  a  little,  till  the  time  for 
the  manifestation  of  my  glory  shall 
arrive.  What  then  does  he  promise 
them  ?  That  they  should  be  parta- 
kers of  the  same  glory.  For  by  as- 
signing them  thrones  from  which  they 
should  judge  the  twelve  tribes  of  Israel, 
he  compares  them  to  ambassadors  or 
prime  ministers,  who,  in  a  royal  coun- 
cil, occupy  the  first  seats.  We  know 
that  the  apostles  were  chosen  twelve 
in  number  that  thereby  it  might  be 
seen  that  God  designed  by  Christ  to 
gather  together  the  scattered  remnant 
of  Israel.  This  was  the  highest  dig- 
nity. But  yet  it  lay  concealed.  Cal- 
vin. 
§136  Jesus  fob'  tells  the   fall  qf 

Peter,  and  n  -,e  dispersion  of  the 

Twelve. — Je  usalem. 

Evening,  intrcdu-jug  the  sixth  day  of  the  week. 
Matt.        I       Mi  rk.      I       Luke.      I        John. 

25.31-35|l4.27-3l(22.31-38|13.36-38 
Our  Lord,  after  the  Passover  meal 
which  we  have  just  reviewed,  washed 
the  disciples  feet,  John  13:  1-20,  and 


Age  33.] 


CHAP.  XXII. 


291 


hath  desired  a  to  have  you,  that  he 
may  sift b  you  as  wheat : 
32  But  I c  have  prayed  for  thee, 


pointed  out  the  traitor,  ($135,)  as  in- 
timated in  vs.  21-23,  of  this  chapter, 
after  which  he  proceeds,  as  in  this  par- 
agraph, to  warn  Peter. 

31.  Hath  desired.  The  verb  means, 
"hath  demanded  you,"  to  be  delivered 
up  to  him,  that  is,  to  have  you  in  his 
power.  There  is  an  allusion  perhaps 
to  the  narrative  of  Job's  temptations, 
Job.  2:  6.  As  the  pronoun  "you"  is 
here  in  the  plural,  it  includes  all  the 
twelve  who  were  to  pass  through  such 
sore  temptations,  and  Judas  especially, 
whom  Satan  had  actually  obtained  al- 
ready. \  Sift  you.  The  sifting  process 
was  to  be  applied  to  the  twelve,  as  a 
body,  and  the  chaff  was  to  be  separa- 
ted from  the  wheat,  the  Judas  was  to 
be  discovered  among  them,  and  only 
by  the  Saviour's  special  intercession 
was  the  faith  of  Peter  to  be  preserved 
from  giving  way.  This  was  the  "fiery 
trial"  by  which  each  of  them  was  to 
be  tried.  See  1  Pet.  5:  8.  Peter  was 
here  charged  with  his  weakness  and 
imminent  danger,  as  well  as  with  his 
only  hope. 

32.  Prayed  for  thee — that  is,  for  thee, 
Peter.  Nothing  is  here  said  of  the  rest. 
Peter  was  specially  instanced  here, 
just  as  he  was  specially  named  after 
the  resurrection;  "tell  the  disciples  and 
tell  Peter"  because  he  was  one  who  was 
fullest  of  promises,  and  fullest  of  per- 
ils and  falls.  This  was  Peter's  "pri- 
macy," though  the  Romanists  would 
have  it  that  here  is  evidence  of  his  be- 
ing the  chief  Apostle.  He  was  chief 
in  his  need  of  prayer,  as  he  was  chief 
in  danger  of  apostacy.  If  he  was  the 
rock,  he  was  also  the  stone  of  stumb- 
ling, the  scandal  or  offence.  This  was 
a  most  plain  forewarning,  which  Peter 
must  have  remembered  in  the  hour  of 
his  base  denial,  while  in  the  spirit  of 
the  Gospel,  the  good  news  is  proclaim- 
ed beforehand  of  his  felt  necessity. 
The  promise  is  spoken  to  the  sinner,  to 
the  deserter,  ready  to   sustain   him  in 


that  thy  faith  fail  not  \  and  when 
thou  art  converted,  strengthen d 
thy  brethren. 


d  Ps.  51.13.   Jnc.  21.15-17. 


his  hour  of  conviction  and  shame.  If 
Christ  had  not  told  us  what  he  has  al- 
ready and  perfectly  done,  how  could 
we  ever  have  hope  when  our  sin  stares 
us  in  the  face?  Reference  is  made  ti> 
the  intercessory  prayer,  in  John  17, 
and  while  he  prays  for  his  people  as  a 
body,  he  prays  for  individuals  accord- 
ing to  their  particular  case.  I  have 
prayed  for  thee,  and  his  prayer  is  for 
certain  ends.  It  secures  against  their 
utter  fall.  Peter's  faith  faltered,  but 
did  not  utterly  fail.  Here  is  the  guar- 
anty for  the  persevarence  and  ultimate 
salvation  of  God's  people.  Christ 
prays  for  them.  Though  Satan  had 
entered  into  Judas,  Christ  did  not  pray 
for  him.  ^  Art  converted.  Art  turned 
back  from  thy  sin.  This  refers  to  the 
repentance  which  he  should  exercise, 
and  which  should  prove  that  his  faith 
did  not  utterly  fail,  in  the  hour  of  his 
denying  the  Master.  ^Strengthen — Es- 
tablish. He  would  be  the  one  to  con- 
firm the  brethren,  to  warn  them  from 
his  own  experience,  and  to  encourage 
them  to  persevere,  without  forsaking 
Christ  as  he  had  done.  And  in  his 
humbled  feeling,  he  would  rather  sym- 
pathize, and  tenderly  encourage  the 
fearful,  tempted  and  fallen,  than  boast 
his  own  faith  against  them  all.  It  is 
to  be  observed,  that  his  epistles  are 
full  of  this  very  strengthening  of 
the  brethren.  This  word  here  employ- 
ed, is  thrice  used  by  him — praying  for 
them  in  Satan's  temptations — 1  Pet. 
5:  10,  Establish  you,"— 2  Pet.  1:  12, 
"and  be  established  in  the  present  truth" 
— 2  Pet.  3:17,  "beware  lest  you  fall  from 
your  own  steadfastness."  Here  then,  a 
rule  of  action  is  laid  down  for  Chris- 
tians who  may  be  led  into  sin.  If  they 
be  Christians  indeed,  they  will  repent 
and  be  converted.  And  they  should 
apply  themselves  with  special  energy 
on  behalf  of  those  who  may  fall  into 
like  temptation. 

33.  /  am  ready.  Matthew  and  M^rk 


292 


LUKE. 


[Age  33. 


33  And  lie  said  unto  him,  Lord, 
I  am  ready  to  go  with  thee,  both 
into  prison  and  to  death. 

34  And  he  said,  I  tell  thee,  Peter, 
the  cock  shall  not  crow  this  day, 
before  that  thou  shalt  thrice  deny 
that  thou  knowest  me. 

35  And  he  said  unto  them,  When 

record  a  declaration  of  our  Lord  in 
this  connexion  which  Luke  has  omitted, 
while  they  make  no  mention  of  this 
particular  warning  of  Peter,  in  vs.  31 
and  32.  John  has  also  another  item 
of  the  conversation;  13:  36.  It  is  not 
at  all  improbable  that  all  these  things, 
and  more,  were  said  at  the  time,  and 
one  Evangelist  records  one  item,  anoth- 
er a  collateral  one.  Observe  how 
John's  record  will  fall  in  with  that  of 
Matthew  and  Mark.  "I  will  smite  the 
Shepherd," — "after  I  am  risen  I  will 
go  before  you  into  Galilee,"— (Matthew 
and  Mark) — "Simon  Peter  said  unto 
him,  Lord,  wither  goest  thou?" — (John) 
— while  Luke's  narrative  seems  to  call 
for  just  this  train  of  coversation  to 
fill  up  between  vs.  31  and  33.  The 
man  who  here  declared  himself  so  rea- 
dy to  suffer,  shrunk  with  fear  in  the 
hour  of  trial,  and  chose  sin  rather  than 
affliction, — though  after  he  was  con- 
verted from  this  fall,  he  was  strength- 
ened to  go  into  prison  and  to  death,  fcr 
the  Master's  cause. 

34.  Here  our  Lord  distinctly  pre- 
dicts his  fall  as  so  shortly  to  come  to 
pass.  ^  This  day.  Matthew  has  it, 
"this  night."  Mark  reads,  "  this  day, 
even  in  this  night."  An  examination 
of  the  facts  shows  the  beautiful  har- 
mony of  the  statements.  It  was  on 
the  evening  introducing  the  sixth  day 
of  the  week,  that  this  was  spoken. 
The  cock  crows  twice — that  is  about 
midnight  and  about  three  in  the  morn- 
ing. The  cock  crowing  so  called,  was 
always  understood  as  the  latter  time, 
so  that  both  statements  are  so  shaped 
as  to  include  the  morning  crowing,  in 
that  day,  which  among  the  Jews,  began 
at  evening.  ^  Knowest  me.  This  was 
a  most  explicit  foretelling  of  the  very 


*1  sent  you  without  purse,  and 
scrip,  and  shoes,  lacked  ye  any 
thing  ?  And  they  said,  Nothing. 

36  Then  said  he  unt«o  them,  But 
now,  he  that  hath  a  purse,  let  him 
take  it,  and  likewise  his  scrip :  and 
he  that  hath  no  sword,  let  him  sell 
his  garment  and  buy  one. 


way  in  which  he  should  deny  the  Mas- 
ter— "I  know  not  the  man." 

35.  Compare  Matthew  10 :  9.  Mark 
6  : 3.  Our  Lord  would  further  fore- 
warn them  of  the  trying  circum- 
stances now  coming  on,  so  different 
from  those  in  which  he  had  sent  them 
out  before.  Now  was  to  come  the 
season  of  hostility,  contradiction,  and 
conflict — when  instead  of  having  no 
need  of  scrip  or  purse  in  a  quiet  mis- 
sion, they  should  have  need  of  both — 
aye,  and  a  sword  even,  should  better 
suit  the  time.  So  they  did  really  find 
themselves  shortly,  when  this  same 
Peter  drew  his  sword  and  cut  off  the 
ear  of  the  high  priest's  servant — one 
of  the  murderous  band.     John  18: 10. 

36.  This  is  not  a  command  to  use  vio- 
lence or  aggression,  but  is  a  prediction 
of  the  violent  times  coming  to  them — 
the  need  of  defence :  and  that  a  weapon 
would  appear  in  the  coming  necessity  as 
of  more  account  even  than  a  garment. 
\  And  he  that  hath  no  sword.  The  read- 
ing is,  "  and  he  that  hath  not,"  let 
him  sell  his  garment  and  buy  a  sword — 
referring  rather  to  the  purse  just  spo- 
ken of,  &c.  It  is  more  natural  there- 
fore, to  understand,  "He  that  hath  not 
— to  wit, — a  purse  and  scrip — let  him 
(as  he  has  no  purse  to  buy  with)  sell 
his  garment  and  buy  a  sword.  Their 
situation  was  now  so  altered  in  refer- 
ence to  the  world  without,  that  self- 
defence  and  self-provision  would  be 
called  for.  This  is  against  the  views 
of  Quakers  and  non-resistants,  while 
it  does  not  authorize  the  Mohammedan 
and  Papal  persecution  with  a  sword. 
1  Let  him  sell.  This  may  be  regarded  as 
nothing  more  than  a  proverbial  phrase 
by  which  the  great  need  of  a  defensive 
weapon  was  set  forth — a  way  of  say- 


Ao«  83.] 


CHAP.  XXII. 


293 


8  7  Fo r  T  say  onto  yen,  T b  si  t.}]  i  i 
that  is  written"  must  yet  be  ac- 
complished  in  mo,  And   be 

>ne  J  among  the  tran -_•);-.-  >rs  : 
for  the  things  concerning  me  have 
an  end 

And  they  Mid,  Lord,  behold, 


i  appear  from  the  next 

87.    It   ll   plain  from   the  con.v 
here  that  our  Lord  in  the  last 
had  been  forewarning  them  of  the 

Km  to  come 

upon  him  at  the   hand  of  Judai  sod 

the  multitude.     He  intimated  too,  now, 

mitten,  the 

ting  blow  would 

ad  how.  with  the  head 

red,  the  memberi  would  be  expo- 

■and  how,  - 

now  to  bare  a  tragic  end, 

:  only  beginning,  (Mark  13: 

Hj  "these   are  the   begimymgt  of  tor- 

r    IfW/^A/..      II 


I 


here  are  two  swords:  and  he 

unto  thorn.  [t  ig  enough. 

•  39  And*  be  oa.no 
out,  and  ireni,  U  1. 
the  mount  of  Olive  dis- 

ciples also  followed  him, 
10  And    when   he   wai   at,    the 

plain,  irhen  Peter  ihoald  draw  hie 
.  and  thii  a  dd  be  re- 

:.      Therefore  be   did   not 

"Buy  more."    Wot  irhen  it  caftii 

th<;    /i.?<;   of  B   sword,  it   woul'J    be 

"  Pat  up  thy 
sword."  There  ii  a  -.word  irhiefa  \'^.<v 
shall  ose,  but  it  i.-.  of  another  metal — 

not    carnal,  but    spiritual—  not    D 

but  the  2 Cor.  10:  4.  Eph.  6: 

17. 

§142.    Tbi  Anowt  n  Grwrn 

Mount  of  0 

Mv.'..  I  M-;  <<:.         I.J'.hO. 

:  i  2o  J2-42  18.1. 

The  of  the  Supper  recor- 


him  and  o: 

and  now  about  to  be  fulfil 
an  inspired   prediction,  and   consum- 
k  52:  13.    53:  12.    •  Ifarf. 
arm  here  is  that  rhieh 

attainment :  and  that 

.  ■-.  from  a    I 
:  and  plan. 

:!■'.<:' i 

for  defence   aga 

road-:  there  like  that 
.  to  Jericho, 

a  land,    r- 1 

And 
it  even  the  prie 

rere  armed, 
the  intrepid,  impulai  re  . 
j  quite  in 

■ 

If  my  kini 

■ 

had  taken  his  laaguaj  -.  and 

I  would  more  taOy  ex- 


.  of   ded  by  Luke,  oul  ler,  follows 


the  la-.t  paragraph.     See  §  137.     And 
then   the  d  -xvi, 

•/oho 

xvii.      3  g  ] 86  1  11  —after    irhicli 
hare  thie  record  of  J- 

Camu  out, 
mention  that  it  was  after  they   had 

1 

:  IS   kn<:W — 
and  though  our  J.  rail  that 

*  i  come  upon  him,  he  tarn 

thfJ     'bih'/'-.r.       *    //>.:-.      </<■<:>/,/.'::■.     f',Uov;<:d 

kirn.  Matthew  and     A 

-.am<;  in  another  w.i.y — "They   p/ent 

out.:; 

40.  At.  (hi  plo.'A.  Matthew  and 

say  to  a  plaCC  C 1 

John    18.     Tins  account  of  La 
brief  and  dpee  not  mention 

. :  but 
recor  I  ral  exhortat 

temptation 

p  r '"J" f  I 
not  led  into  it,  or  he  i. 
it.  if  it  must  come — that  you  be  d 
tred  from  iM  etfL 


25* 


294 


LUKE. 


[Age  33. 


place,  he  said  unto  them,  Pray  that 
ye  enter  not  into  temj  tation. 

41  And  he  was  withdrawn  from 
them  about  a  stone's  cast,  and 
kneeled  down,  and  prayed, 

42  Saying,  Father,  if  thou  be 
1  willing,  remove  this  cup  from 
me :  nevertheless,  not  my  will,  but 
thine  be  done. 

43  And  there  appeared  an  angel 

1  Willing  to  remove. 

41.  About  a  stone's  cast.  Mark  has  it, 
"  He  went  forward  a  little."  Matthew 
reads,  "  He  went  a  little  further."  So 
we  say,  "a  stone's  throw,"  to  denote 
a  certain  short  distance,  at  a  rough 
estimate.  The  spot  which  is  now  en- 
closed as  Gethsemane,  in  which  the 
eight  old  olive  trees  stand,  is  probably 
only  a  part  of  the  garden  as  it  was  in 
that  time.  It  lies  just  beyond  Kedron 
at  the  foot  of  the  Mount  of  Olives.  A 
small  bridge  for  the  foot-path  that 
leads  from  the  city  gate,  crosses  Ke- 
dron at  the  edge  of  Gethsemane.  Mat- 
thew and  Mark  mention  that  he  took 
with  him  Peter  and  James  and  John  to 
be  witnesses  of  his  agony:  the  same 
who  were  witnesses  of  his  glory  at  the 
Transfiguration. 

42.  If  thou.  The  sentence  is  broken 
off,  and  only  an  intimation  thrown  out 
of  the  desire,  checked  at  once  by  the 
following  clause,  fl  This  cup.  It  was 
surely  something  more  than  the  pangs 
of  death  which  he  dreads.  It  was  the 
penalty  of  our  transgressions.  "  The 
pain  of  body  is  but  as  the  body  of 
pain.  The  anguish  of  soul  is  as  the 
soul  of  anguish."  Bishop  Hall. 

43.  44.  These  verses  are  omitted  by 
some,  but  without  any  adequate  evi- 
dence against  them,  and  it  is  more 
easy  to  account  for  their  being  left 
out  by  some  transcribers.  IT  An  angel. 
So  an  angel  ministered  to  him  in  his 
first  temptation  in  the  wilderness.  As 
a  man,  he  could  be  refreshed  and  com- 
forted and  strengthened  by  such  offices. 
The  cup  was  not  removed,  but  he  was 
helped  in  the  agony  of  drinking  it. 
This   angelic   miuistry   was   probably 


a  unto  him  from  heaven,  strength- 
ening him. 

44  Andb  being  in  an  agony,  he 
prayed  more  earnestly :  and  his 
sweat  was  as  it  were  great  drops  of 
blood  falling  down  to  the  ground. 

45  And  when  he  rose  up  from 
prayer,  and  was  come  to  his  dis- 
ciples, he  found  them  sleeping  for 
sorrow, 

a  Matt.  4.11.    b  La.  1.12.  Jno.  12.27.  He.  5.7. 


between  the  first  and  second  prayer, 
and  the  effect  of  it  may  have  been  the 
physical  support  under  such  an  awful 
and  overwhelming  burden  as  he  bore. 
The  term  has  the  sense  of  enabliny — 
helping  through.  This  could  have 
been  done  by  methods  physical  and 
mental  that  we  know  not  of. 

44.  More  earnestly.  With  more  inten- 
sity. ^  As  it  were.  His  sweat  was  like 
great  drops  of  blood — therefore  not 
blood  drops,  but  like  them,  in  appear- 
ance, and  colored  with  blood.  Sweat 
usually  stands  or  trickles  down  the 
face.  But  here,  it  was  so  profuse  and 
heavy  with  blood  that  it  was  like  blood 
drops  falling  to  the  ground.  It  was  a 
bloody  sweat.  And  of  this  there  are 
many  examples.  The  case  of  a  man 
at  Lyons  is  on  record,  who,  when  sen- 
tenced to  death,  was  covered  with  a 
bloody  sweat.  Gerhard  Harm.  p.  1. 
Dr.  Mead,  from  Galen,  says  that  "some- 
times, from  great  mental  fervor  or 
pressure,  the  pores  are  so  dilated  that 
even  blood  issues  from  them  and  there 
happens  a  bloody  sweat."  Bogles''  Nat. 
Philos.  Even  Voltaire  speaks  of  Chas. 
IX.  of  France  as  having  died  a  sorrowful 
death — blood  oozed  from  his  pores  from 
mental  suffering.  Yet  Voltaire  rejects 
this  statement  in  the  case  of  our  Lord, 
as  absurd.  See  also  the  eminent  med- 
ical writer,  Blainville,  in  British  Critic 
for  1831,  p.  1.  See  also  Med.  Gazette, 
Dec.  1848.  Dr.  Schneider.  We  must 
take  this  fact  on  the  testimony  of  the 
Holy  Spirit,  as  the  source  of  the  Evan- 
gelist's information  ;  though  our  Lord 
may  also  have  stated  it  to  him. 

45.  This   verse   confirms   the   fore- 


Aae  33.] 


CHAP.  XXII. 


295 


46  And  gaid  unto  them,  Why 
sleep  ye  ?  rise  and  pray,a  lest  ye 
enter  into  temptation. 

f  47  And  while  he 
yet  spake,  behold,  ab  multitude, 
and  he  that  was  called  Judas,  one 
of  the  twelve,  went  before  them, 
and  drew  near  unto  Jesus,  to  kiss 
him. 

48  But  Jesus  said  unto  him,  Ju- 


aver.  40. 
3,&c. 


6  Matt.  26.47.&C.    Mar.  14.43,&c.  Jno.  18. 


going.  Even  the  disciples,  in  sympathy 
with  their  agonizing  Lord,  slept  for  sor- 
row. This  medical  reason  for  their 
sleep  is  naturally  enough  given  by 
Luke  the  physician,  and  by  none  other. 
Extreme  grief  is  exhausting  to  the 
nervous  system,  and  is  often  followed 
by  heaviness  and  stupor.  Persons  con- 
demned to  die  are  sometimes  waked 
from  sound  sleep  by  the  executioner. 
It  is  noted  as  an  internal  evidence  of 
this  narrative  being  from  the  physician 
Luke,  that  he  alone  has  noticed  this, 
and  the  bloody  sweat,  (v.  44)  and  the 
miraculous  healing  of  Malchus'  ear. 
v.  51. 

46.  Luke  records  only  one  prayer 
out  of  the  three  as  he  hastens  to  give 
the  result.  *j[  Why  sleep  ye.  This  throws 
light  upon  the  language  of  the  other 
Evangelists,  and  agrees  with  his  first 
address  to  them  in  this  situation.  They 
mention  another  charge  at  his  coming 
the  third  time  and  finding  them  asleep. 
And  this  connects  with  the  following 
paragraph. 

§  143.    Jesus    betrayed    and    made 
prisoner. — Blount  of  Olives. 

Evening,  introducing  the  sixth  day  of  the  week. 
Matt.         |        Mark.        I        Luke.        I      John. 

26.47-56.  J  14.43-52. 122.47-63,  [18.2-12. 

47.  Luke's  narrative  is  full  of  minute 
details  in  this  paragraph.  *ff  To  kiss 
him.  The  former  Evangelists  mention 
that  this  was  according  to  a  signal 
agreed  upon  by  which  the  multitude 
might  know  which  was  Jesus.  Luke 
Bimply  narrates  the  fact.  See  notes 
an 4  figure  in  Mark. 

48.  Judas.    Luke   alone   speaks   of 


das,  betrayest  thou  the  Son  of  man 
with  a  kiss  ? 

49  When  they  which  were  about 
him  saw  what  would  follow,  they 
said  unto  him,  Lord,  shall  we 
smite  with  the  sword? 

50  And  one  of  them  smote  the 
servant  of  the  high  priest,  and  cut 
off  his  right  ear. 

51  And  Jesus  answered  and  said, 


Judas  being  addressed  by  name.  Mat- 
thew has  it  "  Friend,"  &c.  Judas  knew 
him  to  be  the  Messiah,  and  this  chal- 
lenge was  most  pointed  in  every  word. 
How  mildly  the  Saviour  speaks.  As 
yet,  Judas,  it  was  not  too  late.  Had 
there  been  any  spark  of  grace  in  that 
perfidious  bosom  this  word  had  brought 
thee  to  thy  knees.  But,  "all  this 
sunshine  cannot  thaw  an  obdurate 
heart."  ^A  kiss.  This  was  a  token 
of  affection,  and  used  here  by  the  trai- 
tor, not  merely  for  a  signal,  but  as 
though  he  could  thus  more  surely  take 
his  victim  under  the  guise  of  friend- 
ship. Had  he  not  seen  at  the  table 
how  Christ  could  read  the  heart  ? 

49.  Luke  alone  mentions  this  ques- 
tion as  being  asked  prior  to  the  blow. 
The  connexion  would  intimate  that 
the  impetuous  Peter  did  not  wait  for 
an  answer.  He  was  emboldened  per- 
haps, by  the  charge  of  our  Lord  in  re- 
spect to  the  coming  trials,  v.  37.  This 
question  refers  to  that  conversation 
and  carries  out  the  misunderstanding. 
The  former  Evangelists  mention,  that 
after  the  salutation,  they  laid  hands 
on  him  and  took  him.* 

50.  One  of  them.  John  tells  us  that 
this  was  Peter,  who  was  one  of  the 
armed  disciples,  (v.  38,)  and  the  very 
man  whose  hot  and  impulsive  temper 
was  least  fit  to  be  trusted  with  a  sword. 
John  also  tells  us  that  the  servant's 
name  was  Malchus. 

51.  Suffer  ye  thus  far.  If  addressed 
to  the  disciples,  it  would  mean  "let  this 
suffice,"  "let  there  be  no  more  of  this," 
and  then  it  would  seem  in  answer  to  v. 
49.     This  explanation  would  not  agree 


296 


LUKE. 


[Agk  33. 


Suffer  ye  thus  far.  And  he  touch- 
ed his  ear,  and  healed  him. 

52  Then  Jesus  said  unto  the 
chief  priests,  and  captains  of  the 
temple,  and  the  elders,  which  were 
come  to  him,  Be  ye  come  out,  as 
against  a  thief,  with  swords  and 
staves  ? 

53  When  I  was  daily  with  you  in 


well  with  the  language  of  the  other 
Evangelists,  who  record  the  rebuke 
which  our  Lord  gave  to  Peter  for  this 
rash  use  of  the  sword.  It  may  have 
been  addressed  to  the  multitude,  and 
then  would  mean,  "allow  this  much,"  as 
nothing  more  of  the  kind  would  occur, 
and  even  this  would  be  healed  at  once. 
Some  would  understand  it  as  referring 
to  the  healing — addressed  to  those 
who  held  him.  Suffer  me,  permit  me 
this  act — which  would  agree  with  the 
clause  immediately  following — "And 
he  touched,"  &c.  But  the  second  is  the 
better  sense.  Luke  the  physician,  is 
the  only  Evangelist  who  records  this 
healing  act. 

52.  Captains,  &c.  The  chief  officers 
of  the  priests  and  Levites,  who  kept 
guard  around  the  temple.  These  com- 
manded the  oTTELga  "band,"  spoken  of 
in  John  18:  12.  If  Come  to  him.  Rath- 
er which  were  come  upon  him,  or 
against  him.  ^  Staves — clubs.  This 
savage  demonstration  against  him,  as 
though  he  were  a  robber,  a  highway- 
man, was  most  uncalled  for,  and  base. 
He  had  been  quietly  teaching,  and  giv- 
ing no  occasion  for  such  steps  against 
him,  nor  doing  anything  to  call  for  an 
armed  force.  They  might  have  seized 
him  at  any  time  in  the  temple,  if  he 
had  done  evil.  Why  then  rally  a  force, 
aiid  come  out  to  his  retirement  against 
him,  as  though  hunting  an  armed  thief? 

53.  But  (his.  The  only  explanation  is 
the  Divine  appointment  The  things 
concerning  him  were  so  to  have  an  end. 
lie  had  Ins  hour  coming  now,  and  they 
had  theirs,  audit  was  this.  1  The.  pow- 
er of  darkness.  "The  prince  of  this 
world  cometh."     This  was  the  time  in 


the  temple,  ye  stretched  forth  no 
hands  against  me  :  but  this  is  your 
hour,a  and  the  power  of  darkness. 
If  54  Then  took  they 
him,  and  led  him,  and  brought 
him  into  the  high  priest's  house. 
And  Peter  followed  afar  off. 

55  And  when  they  had  kindled 
a  fire  in  the  midst  of  the  hall,  and 


a  Job  20.5.  Jno.  12.27. 


which  Satan,  the  ruler  of  the  dark- 
ness of  this  world  (Eph.  6:  12,)  was  to 
bruise  the  heel  of  Christ  by  Divine  per- 
mission. Our  Lord  had  predicted  all 
this,  and  he  knew  it  when  it  came. 
The  former  Evangelists  mention  his 
distinct  reference  to  the  prophetic 
scriptures,  as  thus  to  be  fulfilled.  See, 
specially,  Mark  14:  49. 
\  144,  Jesus  before  Caiaphas.  Pe- 
ter's denials. — Jerusalem. 


Night,  introducing  the  sixth  day  of  1 


Luke. 

22.54-62 


e  week. 
John. 

18.13-18 
25-27 


Matt.  Mark. 

26.57-58  14.53-54 
69-75       66-72 

54.  Luke  does  not  name  this  high 
priest,  but  John  supplies  this  informa- 
tion, and  tells  us  that  it  was  Annas, 
who  after  some  questions  asked,  dis- 
patched him  to  Caiaphas,  who  tried 
him.  See  ch.  3:  2,  and  notes.  Mat- 
thew does  not  notice  the  passing  refer- 
ence of  the  case  to  Annas,  but  only 
the  ultimate  reference  of  it  to  Caia- 
phas. See  John,  18:  13.  \  Peter  fol- 
lowed. The  four  Evangelists  give  the 
same  testimony  respecting  Peter,  in 
almost  the  same  words.  John  gives  it 
substantially,  but  more  in  detail. 
When  our  Lord  was  first  seized,  "all 
the  disciples  forsook  him  and  fled." 
But  Peter  returned  so  far  as  this — to 
follow  him  at  a  distance;  and  so  did 
another  disciple, (John,)  who  was  near- 
er to  Christ,  and  went  in  with  him  to 
the  palace  while  Peter  stood  at  the 
door,  outside. 

55.  John  mentions  a  circumstance 
here,  which  informs  us  how  Peter  was 
brought  inside  the  palace.  He  him- 
self went  out  and  spoke  to  her  who 
kept  the  door,  and  so  brought  Peter 


Age  33.] 


CHAP.  XXII. 


297 


were  set  down  together,  Peter  sat 
down  among  them. 

56  Buta  a  certain  maid  beheld 
him  as  he  sat  by  the  fire,  and  ear- 
nestly looked  upon  him,  and  said, 
This  man  was  also  with  him. 

57  And  he  denied  him,  saying, 
Woman,  I  know  him  not. 

58  And  after  a  little  while  b  an- 

a  Matt.  26.69.  Mar.  14.6,17.  Jno.  18.17.  6  Matt.  26.71. 
Mar.  14.69.  Jno.  18.25. 


within.  ^Kindled  a  fire.  John  adds, 
"for  it  was  cold,"  intimating  that  this 
was  not  usual,  but  so  occurred  at  that 
time.  The  latter  rain  often  begins  at 
this  season,  and  in  such  case  the  wea- 
ther is  chilly.  Ezra  10:  9-13,  also 
Deut.  11:  14,  Joel  2:  23,  Zech.  10:  1. 
At  our  visit  to  Jerusalem,  the  Passo- 
ver occurred  about  the  middle  of  April. 
The  weather  was  variable.  Some  days 
were  very  warm  :  but  we  shall  always 
remember  a  Sabbath  afternoon  when 
going  out  to  the  Mount  of  Olives,  we 
found  it  so  chilly  and  blustering,  as  to 
make  it  very  uncomfortable,  and  we 
were  obliged  to  return  at  once.  The 
evenings  were  cool,  and  this  arraign- 
ment was  towards  midnight.  ^  Midst 
of  the  hall.  The  word  here  rendered 
hall,  is  in  Mark  4:  66,  translated  pal- 
ace. This  was  the  open  court,  around 
which  the  oriental  houses  are  built, 
and  this  enclosed  square  is  paved  with 
stone  usually.  It  is  a  yard  inside  the 
house,  into  which  the  kitchen  opens,  as 
well  as  other  rooms,  and  a  fire  of  coals 
would  naturally  be  kindled  there,  on 
such  an  occasion,  for  servants  and  of- 
ficers. We  have  seen  such  fires  in  the 
court. 

56.  A  certain  maid.  John  tells  us 
that  this  maid  was  the  doorkeeper,  the 
same  one  who  had  let  him  in,  at  John's 
request,  and  hence  she  knew  him  to 
be  of  the  company.  So  his  very  fol- 
lowing afar  off. made  him  known — be- 
trayed him — and  led  him  to  deny  the 
Master. 

57.  /  know  him  not.  Our  Lord's  pre- 
diction was  that  he  should  thrice  deny 
that  he  knew  him.  Matthew  has  it,  "  I 
know  not  what  thou  say  est,"  and  Mark, 


other  saw  him,  and  said,  Thou  art 
also  of  them.  And  Peter  said, 
Man,  I  am  not. 

59  And  about  the  space  of  one 
hour  after,  another0  confidently 
amrined,  saying,  Of  a  truth  this 
fellow  also  was  with  him ;  for  he 
is  a  Galilean. 

60  And  Peter  said,  Man,  I  know 


c  Matt.  26.73.   Mar.  14.70.    Jno. 


"I  know  not,"  &c.  which  implies  the 
same  as  Luke's  record,  for  he  certainly 
knew  what  was  said — but,  as  to  what 
was  charged,  he  denied  any  knowledge. 

58.  Another.  This  is  masculine  as 
though  the  reference  were  to  a  man. 
And  his  answer  is,  Man,  I  am  not. 
Matthew  has  it  another  in  the  feminine. 
Mark  says,  "  the  maid"  saw  him  again 
and  questioned  him,  which  may  easily 
have  been,  in  consistency  with  the 
other  statements,  as  he  was  no  doubt 
several  times  challenged,  in  that  com- 
pany. See  notes  on  Matthew,  This 
second  denial  was  in  the  passage  way 
towards  the  street,  Peter  being  in  the 
act  of  withdrawing,  as  he  was  pressed 
by  several.  Accordingly,  John  has 
the  account  of  this  second  denial  as 
though  several  pressed  him.  "  They 
said  therefore,"  &c.  ch.  18  :  25. 

59.  The  third  time  he  was  charged, 
as  John  tells  us,  by  a  kinsman  of  Mal- 
chus,  whose  ear  he  had  cut  off.  This 
reference  to  the  rash  act  in  the  garden 
may  have  come  out  in  connexion  with 
the  charge.  The  man  may  have  shown 
himself  outraged  by  the  conduct  of 
some  one  of  these  disciples  who  had 
done  his  relative  such  an  injury — and 
Peter's  conscience  smiting  him,  and 
his  fear  being  doubly  roused,  nay 
being  identified  apparently  by  this 
man  as  the  author  of  that  mischief, 
("  Did  not  I  see  thee"  &c.)  he  is  led  to 
deny  with  oaths  any  knowledge  of 
Christ  whatever.  See  notes  on  Mat- 
thew. ^  A  Galilean.  This  was  men- 
tioned in  connexion  with  his  speech  or 
dialect,  as  showing  him  to  be  from 
Galilee.  Every  opening  of  the  mouth 
in  his  denials  only  exposed  him  the 


298 


LUKE. 


[Agb  33. 


not  what  tluu  sayest.  And  im- 
mediately, while  he  yet  spake,  the 
cock  crew. 

61  And  the  Lord  turned,  and 
looked  upon  Peter.  And  a  Peter 
remembered  the  word  of  the  Lord, 
how  he  had  said  unto  him,  Before  b 
the  cock  crow,  thou  shalt  deny  me 
thrice. 

62  And c  Peter  went  out  and 
wept  bitterly. 

a  Matt.  26.75.  Mar.  14.72.  6  ver.  34.  c  Ps.  130.1-4. 
143.1-4.  Je.  31.18.    Eze.  7.16.  1  Co.  10,12.  2  Co.  7.10,11. 


more.     This  is  more  fully   stated  by 
Matthew  and  Mark. 

60.  What  thou  sayest.  That  is — "  I 
know  nothing  about  it."  Mark  has  it, 
"I  know  not  this  man  of  whom  ye 
speak." 

61.  And  the  Lord  turned.  Jesus  stood 
before  the  high  priest  in  one  of  the 
rooms  on  the  ground  floor,  which  look 
out  into  the  court,  and  Peter  was  at 
this  moment,  providentially,  under  the 
very  eye  of  our  Lord,  or  where  Peter 
could  see  this  marked  movement  as  he 
turned  and  looked  upon  hirn.  Whoever 
has  seen  an  oriental  house,  where  all 
the  rooms,  raised  a  step  or  two,  open 
into  the  court  (which  is  really  a  large 
square  hall,  uncovered  to  the  sky  and  so 
commonly  used)  will  understand  this 
natural  description.  Olshausen  thinks 
that  up  to  this  time  the  trial  had  gone 
on  before  Annas — and  that  now,  he 
was  about  being  led  to  Caiaphas,  and 
that  in  passing  through  the  court,  he 
let  his  eye  fall  upon  Peter.  Vol.  iv.  p. 
95,  Clark's  Tr. — Da  Costa  makes  the 
first  questioning  to  have  been  before 
Caiaphas,  in  his  private  apartment; 
and  that  afterwards,  when  led  to  the 
council  who  were  assembled  in  another 
part  of  the  palace,  our  Lord  passed 
by  where  Peter  stood,  and  turning, 
looked  upon  him.  Four  Witnesses,  p. 
385.  The  former  Evangelists  mention 
that  Peter  remembered  the  word  of 
our  Lord,  and  when  he  thought  thereon, 
he  wept.  But  Luke  here  gives  the 
secret — ncihing  but  Christ's  looking 
■upon  him  would  so  have  roused  his 
guilty  conscience. 


T  63  And  d  the  men 
that  held  Jesus  mocked  him,  and 
smote  Mm. 

64  And  when  they  had  blindfold- 
ed him,  they  struck  him  on  the  face, 
and  asked  him,  saying,  Prophesy, 
who  is  it  that  smote  thee  ? 

65  And  many  other  things  blas- 
phemously spake  they  against  him. 

66  And  e  as  soon  as  it  was  day, 
the  elders  of  the  people  and  the 

d  Matt.  26.67,68.  Mar.  14.65.    e  Matt.  27.1.  Acts  4.26-28. 

$145.  Jesus  before  Caiaphas.  He  de- 
clares HIMSELF  TO  BE  THE  CHRIST. 

Jerusalem. 

Morning  of  the  sixth  day  of  the  week. 
Matt.       |       Mark.        |       Luke.        i       John. 

26.  59-68.|l4.  55-65.|22.  63-71. 1 18. 19-24 
63-65.  These  verses  properly  belong 
after  v.  71,  in  the  order  of  events. 

65.  Dupin,  in  his  tract  on  the  trial 
of  Jesus,  has  shown  that  throughout 
the  whole  course  of  that  trial  the  rules 
of  the  Jewish  law  of  procedure  were 
grossly  violated,  and  that  the  accused 
was  deprived  of  rights  belonging  to 
the  meanest  citizen.  He  was  arraigned 
in  the  night — bound  as  a  malefactor — 
beaten  before  his  arraignment  and 
struck  in  open  court,  during  the  trial 
— he  was  tried  on  a  feast-day  and  be- 
fore sunrise — he  was  compelled  to 
criminate  himself,  and  this  under  an 
oath  or  solemn  adjuration,  and  he  was 
sentenced  on  the  same  day  of  the  con- 
viction. See  Greenleaf's  Testimony, 
&c,  Appendix  p.  528.  ^  And  as  soon, 
&c.  There  is  every  evidence  of  tu- 
multuous haste  in  all  the  processes  of 
this  trial.  See  Jabn's  Bib.  Arch. 
g246.  This  was  the  earliest  dawn, 
and  previous  to  "  the  morning."  Matt. 
27:  1.  Mark  15:  1.  John  18:  28.  The 
sitting  of  the  Sanhedrim  was  held  on 
the  night  of  our  Lord's  arrest.  Now 
when  morning  approached,  the  council 
more  formally  sentenced  him  to  death 
and  led  him  away  to  Pilate.  This 
passage  seems  to  connect  with  ch.  23 : 
1,  in  Luke's  brief  narrative,  and  the 
intervening  matter  is  thrown  into  a 
kind  of  parenthesis.,  as  though  he  had 


Age  33.] 


CHAP.  XXIII. 


299 


chief  priests  and  the  scribes  came 
together,  and  led  him  into  their 
council,  saying, 

67  Art  thou  a  the  Christ?  tell  us. 
And  he  said  unto  them,  If  I  tell 
you,  ye  will  not  believe  : 

68  And  if  I  also  ask  you,  ye  will 
not  answer  me,  nor  let  me  go. 

69  Hereafter  shall  the  Son  of 
man  sit  on  the  right  hand b  of  the 
power  of  Grod. 

70  Then  said  they  all,  Art  thou 
then  the  Son  of  God  ?  And  he 
said  unto  them,  Ye  say  that  I  am. 

71  And  they  said,   What   need 


a  Matt.   26.63,&c. 
te.  3.21. 


Mar.  U.61.&C.      6  He.  1.3.    8.1. 


said,  "As  soon  as  it  was  day, — our 
Lord  haying  clearly  acknowledged  that, 
he  was  the  Son  of  God,  and  the  coun- 
cil having  pronounced  sentence  of 
death, — the  whole  multitude  of  them 
arose  and  led  him  unto  Pilate."  See 
notes  on  Matthew.  The  supper  was 
on  Thursday  evening — at  midnight  he 
was  arrested  and  led  before  Caiaphas 
and  the  Sanhedrim — at  6  o'clock  on 
Friday  morning  he  was  brought  before 
Pilate — was  crucified  at  nine— darkness 
reigned  from  twelve  to  three,  and  he 
was  buried  the  same  evening. 

67.  The  high  priest  it  was,  who 
asked  this  question,  after  false  wit- 
nesses were  sought.  Matt.  26:  63, 
and  notes.  The  different  Evangelists 
detail  different  parts  of  the  conversa- 
tion. 

68.  "It  is  with  no  view  to  examine 
and  believe,  that  you  ask  this  question, 
nor  were  I  to  attempt  to  draw  from 
your  own  mouths  my  innocence,  would 
you  answer  me,  nor  let  me  go,  I  am 
well  aware  of  the  intention  of  this 
question."  But  the  time  is  come  for 
the  confession  in  v.  69.  Forty  years 
before  the  destruction  of  Jerusalem, 
and  three  years  before  the  crucifixion 
of  our  Lord,  the  Romans  took  from 
the  Sanhedrim  the  jurisdiction  in  cases 
of  life  and  i^ath,  and  hence  the  trans- 


we  any  further  witness?  for  we 
ourselves  have  heard  of  his  own 
mouth. 

CHAPTER  XXIII. 

TT  A  ND  « the  whole 
_/jL    multitude    of 
them  arose,  and  led  him  unto  Pi- 
late. 

2  And  they  began  to  accuse  d  him, 
saying,  We  found  this  fellow  e  per- 
verting the  nation,  and  forbidding 
to  give  tribute  f  to  Caesar,  say- 
ing, that  he  s  himself  is  Christ  a 
King. 

3  And  Pilate  asked  him,  saying, 

cMatt.  27.2,11, &c.  Mar.  15.1.&C.  Jno.  18.28,&o. 
d  Zee.  11.8.  e  ver.  5.  Acts  16.20,21.  17.6,7  /Matt. 
17.27.  22.21.  Mar.  12.17.    g  Jno.  18.36.  19.12.      " 


ference  of  the  judgment  to  Pilate.   Jos. 
Antiq.  xx.  6. 

CHAPTER  XXIII. 
$146.    The   Sanhedrim    lead  Jesus 
away  to  Pilate. — Jerusalem. 

Sixth  day  of  the  week. 
Matt.  I     Mark,    i    Luke.     I        John. 

27.1,2.  ll-14|l5.1-5|23.1-5|l8.28-38. 

1.  This  verse,  as  we  have  already 
remarked,  seems  connected  with  v.  66, 
of  the  last  chapter — the  intervening 
narrative  being  thrown  into  a  kind  of 
parenthesis.  ^  Pilate.  This  Roman  of- 
ficer was  governor  of  Judea,  and  lived 
commonly  at  Cesarea,  but  during  the 
Passover,  at  Jerusalem. 

2.  We  found.  They  pretend  this  to 
be  the  result  of  a  previous  finding, 
whereas  no  such  charge  had  been  be- 
fore them  for  any  investigation.  But 
they  falsely  make  this  allegation,  as 
likely  to  be  most  effective  with  Pilate. 
As  Pilate's  office  was  to  guard  the  in- 
terests of  Caesar,  this  charge,  that 
Christ  was  interfering  directly  with 
the  lawful  tribute,  was  most  likely  to 
move  Pilate  at  once.  ^Forbidding. 
This,  of  course,  was  utterly  false. 
1[  Saying.  Here  was  another  point,  ag- 
gravating the  case,  that  besides  oppo-  j 
sing  the  tribute  among  the  people,  he  ' 
was  laying  claim  to  Caesar's  crown. 

3.  John  gives  the  mere  detailed  ac- 


300 


LUKE. 


[Age  33 


Art  thou  the  King  of  the  Jews? 
And  a  he  answered  him,  and  said, 
Thou  sayest  it. 

4  Then  said  Pilate  to  the  chief 
priests  and  to  the  people,  I  find  no 
b  fault  in  this  man. 

5  Aud  they  were  the  more  fierce, 
«  saying,  He  stirreth  up  the  people, 
teaching,  throughout  allJewry,  be- 
ginning from  Galilee  to  this  place. 

Tf  6  When  Pilate 
heard  of  Galilee,  he  asked  whe- 
ther the  man  were  a  Galilean. 

7  And  as  soon  as  he  knew  that 
he  belonged  unto  Herod's  d  juris- 
diction, he  sent  him  to  Herod,  who 
himself  also  was  at  Jerusalem  at 
that  time. 

a  1  Ti.  6.13.  5  Jno.  18.38.  19.4.  He.  7.26.  1  Pe.  2.22. 
t  Ps.  57.4.    d  ch.  3.1. 

count  of  this  questioning  and  answer, 
and  how  it  was  the  explanation  he  gave 
of  his  kingdom,  as  not  of  this  world, 
which  satisfied  Pilate  that  he  was  not  at 
any  political  fault.  He  claimed,  indeed, 
to  be  a  king,  but  not  a  king  like  Csesar, 
nor  to  sit  on  a  throne  like  his. 

4.  Said.  That  is,  coming  out  of  the 
Pretorium  where  he  had  asked  the 
question.     See  John  18:  38. 

5.  Fierce.  They  grew  urgent  and 
impetuous.  ^  Jewry.  Judea.  They  now 
endeavor  to  move  Pilate,  by  charging 
Christ  with  making  a  popular  tumult. 
They  say  nothing  of  the  charge  of 
blasphemy  before  Pilate,  fearing  that 
he  would  dismiss  it,  like  Gallio,  as  car- 
ing for  none  of  these  things. 

$147.    Jesus   before   Herod. — Jeru- 
salem. 

Sixth  day  of  the  week. 
Matt.      I     Mark.     1  Luke.  I      John. 

I     23.  6-12.    I 
This  section  is  not  given  by  the  oth- 
er Evangelists. 

6.  Pilate  here  makes  a  shift  for  get- 
ting rid  of  the  case.  The  moment 
they  mentioned  Galilee  in  their  accu- 
sation, he  determined  to  send  him  to 
Herod. 

7.  Herod's    jurisdiction. — This    was 


8  And  when  Herod  saw  Jesus, 
he  was  exceeding  glad':  fore  he 
was  desirous  to  see  him  of  a  long 
season,  because f  he  had  heard 
many  things  of  him :  and  s  he 
hoped  to  have  seen  some  miracle 
done  by  him. 

9  Then  he  questioned  with  him 
in  many  words;  buth  he  answered 
him  nothing. 

10  And  the  chief  priests  and 
scribes  stood  and  vehemently  ac- 
cused him. 

11  And  Herod  with  his  men  of 
war  set  him  at  nought,  *  and  mock- 
ed him,  and  arrayed  him  in  a  gor- 
geous robe,k  and  sent  him  again 
to  Pilate. 

ech.9.9.  /Matt.  14.1.  Mar.  6.14.  jf2Ki.5.11.  h  Ps. 
38.13,14.  39.1,9.  Isa.  53.7.     t  Isa.  49.7.  53.3.     k  Jno.  19.5. 


Herod  Antipas,  Tetrarch  of  Galilee  and 
Perea,  who  was  now  in  Jerusalem  on 
occasion  of  the  feast.  ^  Sent  him.  The 
Roman  term  was  "remittere."  Grotius 
observes  upon  this  practice  of  the  Ro- 
man law,  for  the  prisoner  to  be  sent  to 
the  governor  of  the  province  or  district 
where  he  belonged,  though  governors 
had  the  right  of  trying  all  offences 
within  their  own  provinces. 

8.  This  reference  to  Herod,  of  course 
required  no  delay,  for  Herod  was  in 
the  city.  Herod  treated  the  case  as 
giving  opportunity  for  the  gratification 
of  his  curiosity.  He  had  heard  much 
about  him,  and  expected  to  have  seen 
some  great  sight,  as  a  miracle  wrought 
in  his  presence.  Our  Lord's  knowl- 
edge of  Herod's  vain  curiosity,  ac- 
counts for  his  inflexible  silence,  v.  9. 

10.  As  Herod  was  a  Jew,  they  could 
add  the  charge  of  blasphemy  be- 
fore him. 

11.  Men  of  war.  Body  guard  attend- 
ing upon  Herod.  1  Gorgeous  robe. 
Some  suppose  this  to  be  the  very  robe, 
(John  19:  2,)  afterwards  used  by  Pi- 
late's soldiers.  Matt,  27:  28.  The 
Jewish  Kings  wore  a  bright,  shining 
robe,  and  it  was  such  an  one,  as  the 
word    would    indicate,  which    Herod 


Age  33.] 


CHAP.  XXIII. 


301 


12  And  the  same  day  Pilate  and 
Herod  were  made  friends  together; 
for  before  they  were  at  enmity  be- 
tween themselves. 

If  13  And  Pilate, 
when  he  had  called  together  the 
chief  priests  and  the  rulers  and 
the  people, 

14  Said  unto  them,  Ye  have 
brought  this  man  unto  me  as  one 
that  perverteth  the  people  j  and, 
behold,  I,  a  having  examined  him 
before  you,  have  found  no  b  fault 
in  this  man,  touching  those  things 
whereof  ye  accuse  him  : 

15  No,  nor  yet  Herod;  for  I  sent 


a  Acts  4.27.      6  ver.  i. 


here  put  on  him,  in  mockery;  while 
Pilate's  soldiers  put  on  a  purple  robe 
afterwards,  as  purple  was  the  royal 
color  of  the  Romans.  The  other  Evan- 
gelists relate  another  mocking. 

12.  The  ground  of  their  previous  en- 
mity is  not  known — possibly,  however, 
it  was  some  question  of  jurisdiction 
which  was  now  yielded  by  Pilate,  in 
sending  Jesus  to  him,  and  again  waived 
by  Herod  in  sending  him  back  again. 
Ch.  31:  1,  intimates  that  Pilate  had 
encroached  on  the  Galilean  jurisdic- 
tion. But  though  Christ  had  lived  in 
Galilee,  he  was  a  native  of  Judea. 
Herod  doubtless  concluded,  from  bis 
seeing  no  miracle  done,  that  Christ 
was  powerless.  Pilate  is  said  to  have 
committed  suicide  at  Vienne  near  Ly- 
ons in  France,  having  been  first  de- 
posed and  exiled  for  gross  oppressions 
by  Tiberius.  Tacitus  Annals  XV:  44. 

\  148.  Pilate  seeks  to  release  Je- 
sus. The  Jews  demand  Barabbas. 

— Jerusalem. 

Sixth  day  of  the  week. 
Matt.        I      Mark.      I       Luke.       |         John. 

27.15-26|l5.6-15|23.13-25|l8.39-40 
Pilate  now  a  second  time  declares 
the  innocence  of  Christ.  We  are  to 
remember  that  the  accusers  were  out- 
Bide  the  Judgment  hall,  and  the  ques- 
tioning had  taken  place  within.  John 
18:  28-33. 


you  to  him :  and,  lo,  nothing  wor- 
thy of  death  is  done  unto  him. 

16  I  will  therefore  chastise  c  him, 
and  release  him. 

17  (For  of  necessity  he  must  re- 
lease one  unto  them  at  the  feast.) 

18  And  they  cried  out  all  at  once, 
saying,  Away  with  this  man,  and 
release  unto  us  Barabbas  : 

19  (Who  for  a  certain  sedition 
made  in  the  city,  and  for  murder,d 
was  cast  into  prison.) 

20  Pilate  therefore,  willing  to  re- 
lease Jesus,  spake  again  to  them. 

21  But  they  cried,  saying,  Cru- 
cify him,  crucify  him. 


c  Isa.  53.5.      d  Acts  3.14. 


2C 


14.  Luke  is  particular  in  giving  Pi- 
late's review  and  dismissal  of  the  case, 
as  not  being  proved  against  him. 
TI  Perverteth.  Turrveth  away  the  people 
(from  allegiance  to  Caesar.) 

15.  Herod's  having  dismissed  the 
case,  is  also  mentioned  as  conclusive. 
Tf  Done  unto  him.  This  may  be  render- 
ed, "is  done  by  him."  That  is,  he  is 
not  found  by  Herod  to  have  done  any- 
thing worthy  of  death. 

16.  Chastise.  Scourge.  Having  chas- 
tised him,  I  will  release  him.  The  term 
means  generally  to  educate  a  child — 
then,  also,  to  apply  that  bodily  cor- 
rection which  belongs  to  this.  Bengel 
observes  that  "here  Pilate  began  to 
concede  too  much,"  for  if  he  were  in- 
nocent why  should  he  be  chastised. — 
The  Jews  saw  Pilate's  weakness,  and 
took  advantage  of  it  to  demand  the 
worst.  The  unjust  judge  who  would 
scourge  an  innocent  man,  would  inflict 
severer  punishment,  for  the  same  rea- 
son— to  be  popular  with  the  multi- 
tude. 

17.  For,  of  necessity.  Matthew  and 
Mark  dwell  more  at  large  upon  this 
custom  of  the  Jews,  in  connexion  with 
the  Passover.  See  notes  on  Matthew 
27:  15. 

20.  Spake  again.  Here  he  made  a 
plea  for  Jesus  in  preference  to  Barab- 
bas, asking  what  he  should  do   with 


302 


LUKE. 


[Age  33. 


22  And  lie  said  unto  them  the 
third  time,  Why,  wLat  evil  hath 
he  done  ?  I  have  found  no  cause 
of  death  in  him :  I  will  therefore 
chastise  him,  and  let  1dm  go 

23  And  they  were  instant  *  with 
loud  voices,  requiring  that  he 
might  be  crucified.  And  the  voi- 
ces of  them  and  of  the  chief 
priests  prevailed. 

24  And  Pilate1  gave  sentence 
that  it  should  be  as  they  b  required. 

25  And  he  released  unto  them* 
him  that  for  sedition  and  murder 

1  or,  assented.       b  Ex.  23.2. 

Jesus  if  they  would  have  Barabbas  re- 
leased. See  Matthew  and  Mark. 

2-1.  Gave  sentence.  The  word  de- 
notes the  final  decree  of  a  judge.  Luke 
alone  notices  the  formal  sentence  of 
Pilate  which  the  others  imply.  Mark 
notes,  that  Pilate  was  willing  to  con- 
tent the  people.  Luke  states  that  his 
sentence  was  not  according  to  law,  but 
according  to  the  popular  demand,  and 
doubly  repeats  the  idea  in  v.  25.  Luke 
omits  all  mention  of  that  scourging  and 
mocking  of  Jesus  by  Pilate's  soldiers, 
which  now  follows.  See  Matt.  Notes, 
27:  26-30.  Observe.  Pagan  Rome  cru- 
cified the  Saviour,  and  Papal  Rome 
crucifies  him  afresh.  She  pretends  to 
wash  her  hands  of  blood,  while  she 
hands  Christ's  body — the  Church — to 
the  civil  power,  to  be  crucified.  The 
other  Evangelists  here  relate  the 
scourging  of  our  Lord  by  Pilate.  John 
gives  us  an  account  of  another  attempt 
which  Pilate  then  made  to  release  Je- 
sus— after  scourging — and  of  his  be- 
ing surprised  by  the  new  claim  here 
charged  of  his  being  '■'■the  son  of  God." 
John  10:  7.  Mark  tells  us  (ch.  15:  10) 
that  Pilate  knew  that  for  envy  the 
chief  priests  had  delivered  him.  So 
Matthew.  Pilate's  wife  too  influenced 
him,  especiallv  by  her  dream,  respect- 
ing  Christ,    Matt.  27:  19. 

1 152.   Jesus  is  led  away  to  be  cru- 
cified.— Jerusalem. 


was  cast  into  prison,  whom  they 
had  desired ;  but  he  delivered  Je- 
sus to  their  will. 

^26  And  <»as  they 
led  him  away,  they  laid  hold  upon 
one  Simon,  a  Cyrenian,  coming 
out  of  the  country,  and  on  him 
they  laid  the  cross,  that  he  might 
bear  it  after  Jesus. 

27  And  there  followed  him  a 
great  company  of  people,  and  of 
women,  which  also  bewailed  and 
lamented  him. 

28  But  Jesus  turning  unto  them, 

d  Matt.  27.32.&C.   Mar.  15.21, &c.    Jno.  19.17. 


Sixth  day  of  the  week. 
Matt.        I       Mark.        [        Luke.        I       John. 

27. 31-34.|15.  20-23. |23.  26-33.|  19. 16-17. 

In  their  tumultuous  haste,  the  high 
priests  scarcely  suffered  him  to  be  led 
to  the  place  of  execution.  Guarded  by 
some  Roman  soldiers  of  the  German 
legion,  which  was  stationed  in  Pales- 
tine, he  proceeds  bearing  his  cross.  The 
phrase  here  is  the  same  as  that  which 
commands  us  to  bear  each  man  his 
cross — and  thus  the  duty  is  hallowed 
to  us. 

2G.  As  they  led  him  away.  Matthe? 
and  Mark  relate  particulars  of  theii 
first  mocking  him — taking  off  the  pur- 
ple, putting  on  his  own  raiment,  &c, 
\  They  laid  hold.  This  was  "as  they 
came  out,"  that  is,  of  the  gate.  Here 
a  man  was  coming  in  from  the  country. 
\  Cyrenian.  A  man  of  Cyrene.  See 
notes  on  Matthew.  This  was  a  city 
in  Upper  Lybia,  where  the  Jews  had  a 
synagogue.  Acts  2  :  1G.  G  :  9.  Some 
of  the  early  chi'istian  teachers  were 
men  of  Cyrene.  Acts  11:  20,  13:  1. 
Africa,  which  we  see  here  pressed  into 
the  service,  shall  yet,  uncompelled, 
help  to  bear  his  cross. 

27.  Luke  is  the  only  one  who  men- 
tions this  crowd  following,  &c.  27-32. 
Tf  Women.  These  could  not  have  been 
those  who  followed  him  from  Galilee, 
as  appears  from  his  address  to  them, 
v.  28.  These  were  more  likely  such 
of  the  common  people  as  were  attracted 


Age  33.] 


CHAP.  XXIII. 


308 


said,  Daughters  of  Jerusalem,  weep 
not  for  me,  but  weep  for  yourselves, 
and  for  your  children. 

29  For,  behold,  the  daysa  are 
coming,  in  the  which  they  shall 
say,  Blessed  are  the  barren,  and 


o  Matt.  24.19.    ch.  21.23. 


by  the  public  spectacle,  and  were  mo- 
ved by  sympathy  for  one  about  to  be 
executed.  Possibly,  also,  they  had 
formed  some  favorable  opinion  of  him, 
a«  throughout,  until  lately,  the  people 
were  in  his  favor. 

28.  Turning.  He  was  now  relieved 
in  part,  at  least,  of  his  cross.  ^Daugh- 
ters of  Jerusalem.  In  the  Hebrew  idiom, 
the  inhabitants  of  a  city  were  called 
its  daughters.  ^  Weep  not.  He  would 
turn  their  attention  from  his  present 
case  to  the  calamities  about  to  come 
upon  their  city  and  community.  He 
wept  over  Jerusalem,  even  while  he 
was  going  into  the  city  to  be  arrested 
and  put  to  death  by  the  people.  He 
wept  not  for  himself.  So  neither 
would  he  now  be  a  public  lamentation. 
1  Children.  See  Matt.  27:  25,  where 
all  the  people  invoked  his  blood  on  them 
and  on  their  children.  That  judgment, 
was  indeed  hastening.  Many  who 
now  bewailed  him,  perished  in  the 
siege,  and  especially  their  children. 

29.  The  days.  Here  is  a  distinct 
reference  to  the  coming  calamities  in 
the  destruction  of  their  city.  This 
address  could  not  have  been  to  the 
believing  women,  but  rather  to  those 
who  as  yet  knew  him  not.  Tf  They 
shall  say.  That  is,  the  impenitent  and 
unbelieving  who  weep  for  me  tears  of 
idle  sympathy,  and  not  of  penitence 
for  themselves.  They  shall  be  in  Jeru- 
salem, and  perish  with  it,  while  my 
disciples  shall  have  deliverance.  It 
shall  seem  to  parents,  then,  most  blessed 
to  be  without  children,  since  they  shall 
so  universally  perish  and  young  chil- 
dren would  so  embarrass  their  flight. 
See  Matt.  24 :  19,  30.  Hosea  10 :  8. 
A  fulfilment  of  this,  in  part,  is  found 
in  the  fact  that  toward  the  end  of  the 
siege,  many  of  the  Jews  sought  refuge 


the  wombs  that  never  bare,  and 
the  paps  which  never  gave  suck. 

30  Then  b  shall  they  begin  to 
say  to  the  mountains,  Fall  on  us ; 
and  to  the  hills,  Cover  us. 

31  For  if  they  do  these  things 


6Isa.2.19.   Ho.  10.8.    Re.  6.16. 
25.29.  Eze.  20.47.  21.4.  lPe.4.17. 


c  Ps.  11.31.   Je. 


from  death  by  hiding  in  the  caves  of 
sewers,  under  the  city.  Jos.  B.  I.  vi. 
9,  4.  Yet  the  intimation  looks  further, 
to  the  great  day  of  his  wrath.  See  Rev. 
6 :  16.  The  unbelieving  world,  in  the 
day  of  Christ's  coming,  will  call  on 
rocks  and  mountains  to  hide  them  from 
the  wrath  of  the  Lamb. 

31.  Green  tree.  This  verse  ends  his 
teaching.  Commonly  we  woidd  say,  If 
a  green  tree  is  not  spared,  the  dry  tree 
will  surely  not  be  regarded.  "If  the 
righteous  scarcely  be  saved,  where 
shall  the  ungodly  and  sinner  appear." 
1  Pet.  4:18.  See  Eze.  20 :  47.  Jesus  here 
by  the  green  tree  means  himself — by 
the  dry  tree,  the  wicked  Jews.  See  Ps. 
1:3.  Eze.  22:47.  Eccl.  6:3.  If  inno- 
cence must  suffer  so,  what  must  become 
of  the  guilty  ?  If  I,  who  am  only  bear- 
ing the  sins  of  others,  must  so  suffer, 
what  of  those  who  have  called  down 
my  blood  and  their  own  sins  on  their 
own  heads  and  that  of  their  children  ? 
The  green  tree  is  not  fit  for  the  fire, 
but  the  dry  tree  is  all  ready,  of  itself, 
for  the  flames — and  the  branches  that 
abide  not  in  him,  are  cast  forth  and 
withered,  and  men  gather  them  and 
cast  them  into  the  fire,  and  they  are 
burned.  And  if  these  Romans  put  to 
death  an  innocent  person — the  Just 
one — the  Lord  of  glory — at  the  instance 
of  these  wicked  Jews,  what  shall  be  the 
case,  when  they  shall  visit  your  own 
wickedness  upon  you,  and  be  the  Divine 
executioners  for  destroying  this  sinful 
nation. 

32.  Malefactors.  Not  two  other  male- 
factors, but  two  others,  (who  were)  male- 
factors. These  are  termed  by  Matthew 
and  Mark,  thieves  or  robbers.  They 
were  probably,  as  we  learn  from  the 
whole  narrative,  rebels,  insurgents 
against  the  government,  and  not  un- 


304 


LUKE. 


[Age  33. 


in  a  green  tree,  what  snail  be  done 
in  the  dry  ? 

32  And  there  were  also  two  oth- 
ers, malefactors,*  led  with  him  to 
be  put  to  death. 

33  And  when  they  were  come  to 


likely  against  the  Roman  taxation. 
Josephus  tells  us  that  Judea,  at  this 
time,  was  much  infested  by  banditti, 
who,  in  bands,  roamed  through  the 
country,  committing  robbery  and  mur- 
der. This  is  still  the  case  at  times,  in 
the  less  populous  districts,  so  that  trav- 
ellers often  need  armed  guards.  Re- 
bellions break  out  among  some  of  the 
tribes,  and  a  large  force  needs  to  be 
sent  to  put  them  down.  The  road  from 
Jerusalem  to  Jericho  was  specially  in- 
fested by  such.  (ch.  10 :  30. )  Josephus 
says,  "Ezekias,  chief  of  the  robbers, 
was  subdued  by  Herod."  "  One  Simon, 
straggling  about,  with  the  robbers  with 
whom  he  associated,  burnt  the  palaces 
in  Jericho."  "  Another  kind  of  robbers 
arose  in  Jerusalem,  called  Sicarii,  (as- 
sassins,) who  slew  men  in  the  day  time, 
and  in  the  midst  of  the  city."  The 
enemies  of  our  Lord  coupled  him  with 
these  criminals,  to  cast  reflection  upon 
him,  as  of  the  same  sort.  But  so  they 
fulfilled  the  scriptures,  and  he  was 
reckoned  with  the  transgressors.  Isa. 
53:12. 

33.  Calvary.  Matthew  and  Mark 
have  it  Golgotha.  John  says,  which  is 
called  in  the  Hebrew,  Golgotha,  that  is 
in  the  Syro  Chaldaic.  Here  the  Greek 
word  is  Kgavtov,  (kranion,)  a  skull, 
translated  by  the  Latin  term  Calvary, 
and  so  rendered  in  our  version.  It  is 
commonly  supposed  to  bear  this  name 
from  its  being  the  place  where  crimi- 
nals were  executed.  But  others  plau- 
sibly conjecture  that  it  was  from  its 
form,  as  a  knoll  resembling  a  skull.  It 
may  not  unlikely  have  arisen  from  this 
Litter  fact,  in  association  with  its  use, 
more  or  less,  for  executions.  Many  a 
knoll  was  probably  shaped  as  much  like 
a  skull  as  this,  and  only  its  use  for  such 
a  purpose  would  naturally  give  to   it 


the  place  which  is  called l  Calvary, 
f  there  they  cruci- 
fied him,  and  the  malefactors;  one 
on  the  right  hand,  and  the  other 
on  the  left. 
34  Then  said  Jesus,  Father,b  for- 


1  or,  the  place  of  a  skull. 
1  Cor.  4.12. 


6  Matt.  5.44.    Acts  7. 


such  a  name.  The  spot  which  is  now 
pointed  out  as  Calvary,  is  near  the 
centre  of  the  city,  and  the  only  question 
is,  whether  the  ancient  wall  ran  so  as 
to  leave  this  outside — for  we  are  told 
that  "he  suffered  without  the  gate." 
(Heb:  13.12.)  And  John  remarks, 
"the  place  where  Jesus  was  crucified 
was  nigh  to  the  cityT  Robinson  holds 
that  this  spot,  now  so  called,  cannot  have 
been  outside  the  walls,  and  hence  that 
this  is  not  the  real  site.  The  contrary 
is  ably  argued  by  Dr.  Baird,  in  the  ar- 
ticle "  Golgotha," — Kitto's  Cyclopedia. 
Dr.  Shultz,  Prussian  Consul  in  Jerusa- 
lem, has  issued  a  map,  making  the 
ancient  city  wall  to  have  curved  out- 
ward from  Gennath  to  the  Damascus 
gate,  N.  and  the  Jaffa  gate,  W.  But 
this  excludes  also  the  Pool  of  Hezekiah. 
Others,  as  Scholz,  claim  to  have  traced 
remains  of  the  ancient  wall,  which  leave 
out  Golgotha  and  take  in  the  Pool  of 
Hezekiah.  See  especially  Williams'  Holy 
City.  The  fact  that  it  lies  only  about 
a  quarter  of  a  mile  from  the  W.  corner 
of  the  temple,  is  no  disproof  of  the  lo- 
cality. I  was  surprised  to  find  Calvary 
and  the  Sepulchre  only  a  few  steps  from 
each  other,  and  all  the  sacred  localities 
brought  under  the  same  roof  of  the 
Church  of  the  Holy  Sepulchre.  The 
strong  suspicion  is,  that  this  has  been 
done  by  the  superstitious  monks,  fo? 
their  greater  convenience  in  keeping  up 
the  adoration  of  relics  and  holy  places. 
There  is  an  ascent  to  the  spot  called 
Calvary,  by  a  flight  of  eighteen  steps, 
where  you  are  shown  a  hole  for  the  foot 
of  the  cross,  and  six  or  eight  feet  from 
this,  a  rock  mostly  covered  by  a  floor- 
ing, but  showing  a  fissure  of  some  three 
feet  in  length,  irregular,  and  wide 
enough  to  admit  your  hand.  And  this 
is  said  to  be  the  rock  which  was  rent 


Aoe  33.] 


CHAP.  XXIII. 


305 


give  them ;  for  they  know  not  what 
they  do.  And  they  parted  his  rai- 
ment, and  cast  lots. 


at  the  crucifixion.  We  felt  very  sus- 
picious to  find  the  rest  of  the  rock,  if 
there  was  any,  covered  from  view, 
excepting  this  very  small  portion,  and 
no  evidence  indeed  of  any  more  rock 
than  was  shown.  In  the  same  build- 
ing, near  the  entrance,  is  a  marble  slab 
designating  the  spot  where  they  laid 
him"  when  he  was  taken  down  from 
the  cross.  We  saw  pilgrims  of  differ- 
ent colors  and  dress,  from  different 
lands,  kneeling  together  on  this  stone, 
and  kissing  it.  The  Sepulchre  is  adorn- 
ed with  pictures,  and  lamps  of  silver 
and  gold — the  presents  of  devotees. 
It  is  a  closet,  or  chamber,  eight  feet 
long  by  six  or  seven  broad.  The  space 
to  the  right  of  the  door  is  occupied  by 
a  square  box,  about  three  feet  high 
and  four  feet  wide,  of  light  stone,  cov- 
ered with  a  lid  of  the  same,  which  was 
cracked  in  the  middle.  The  room  was 
crowded  constantly,  (five  or  six  besides 
the  keeper  would  fill  it,)  and  they  were 
kissing  the  slab  repeatedly;  many, 
doubtless,  taking  this  for  a  meritorious 
and  saving  work.  Priests  and  monks 
were  parading  with  candles  through 
the  dark  passages  of  the  church  in 
procession,  and  singing  their  services — 
while  the  deluded  people  were  paying 
homage  to  every  locality  and  relic  con- 
sidered sacred. 

\\  153,  154.  The  Crucifixion.  The 
Jews  mock.  He  commends  his  Mo- 
ther to  John. — Jerusalem. 

Sixth  day  of  the  week. 
Matt.        I       Mark.        I       Luke.       I       John. 

27.35-44|l5.24-32|23.33-43|l9.18-24 
33.  They  crucified  him.  The  custom 
was,  that  the  malefactor  having  borne 
his  own  cross  to  the  place  of  execution, 
was  stripped,  and  drugged  with  a  stu- 
pefying draught.  The  cross  was  then 
laid  on  the  ground,  and  the  sufferer 
stretched  upon  it.  Four  soldiers — two 
on  each  side — then  drove  four  large 
spikes  through  his  hands,  and  some- 
times the  feet   alac      That  his  hands 


•J  35  And  the  peo. 
pie  stood  beholding.  And  the 
rulers   also    with  them   derided  a 


and  feet  were  pierced,  as  was  predict- 
ed in  Ps.  22,  is  plain  from  the  chal- 
lenge to  Thomas,  "Behold  my  hands 
and  my  feet,"  &c.  The  body  was  not 
wholly  supported  by  the  nails,  but  by 
a  shelf  or  seat  of  wood — His  teaching 
vended  at  v.  31.  His  high  priesthood  is 
now  begun.  Observe  his  first  three 
sayings  on  the  cross  are  for  others,  v. 
43.  John  19:  26-27. 

34.  Father,  forgive  them.  Though  dy- 
ing for  sinners,  he  was  still  the  son  of 
God.  This  was  one  of  the  three  say- 
ings which  Luke  reports  as  uttered  on 
the  cross.  The  other  Evangelists  add 
four,  making  seven.  This  appears  to 
have  been  spoken  first,  either  while 
they  were  nailing  him  to  the  cross  and 
while  his  blood  was  first  shed,  or  first 
after.  It  is  a  prayer  of  our  Lord  to 
the  Father,  and  it  fulfils  the  prophecy 
(Isa.  53:  12)  which  fortells  his  cruci- 
fixion— "He  made  intercession  for  the 
transgressors."  If  For  they  know  not. 
The  soldiers  executed  the  orders  of 
others,  yet  they  were  not  excusable,  for 
they  derided  him.  v.  36.  Even  the 
Jews  did  it  through  ignorance,  as  Pe- 
ter admits,  Acts  3:  17.  So  Paul,  1 
Cor.  2:  8.  An  idea  included  in  these 
words  is,  they  know  not  what  a  dread- 
ful crime  they  perpetrate  in  crucifying 
the  Lord  of  glory.  Their  ignorance 
would  not  excuse  them — though  they 
who  sin  knowingly  are  worthy  of  more 
stripes — and  this  excited  the  Saviour's 
pity,  and  formed  the  basis  of  his  plea. 
Little  did  they  know,  that  in  this  vio- 
lent death,  was  to  be  found  the  vicari- 
ous sacrifice  for  sinners,  and  the  only 
hope  for  the  world. 

35.  Luke  notes  the  various  classes 
who  joined  in  deriding  him.  The  peo- 
ple, rulers,  soldiers,  (36)  malefactors, 
(39.)  T[  Rulers.  These  were  the  chief 
priests  a:id  members  of  the  Sanhedrim. 

36.  Vinegar.    This  is  not   the  same 


as  mentioned  in   Matt. 


34,  which 


was  offered  him  on  arriving  at  Golgo- 


26* 


306 


LUKE. 


[Age  33. 


7iim,  saying,  He  saved  others ;  let 
hint  save  himself,  if  he  be  Christ, 
the  chosen  of  God. 

36  And  the  soldiers  also  mocked 
him,  coming  to  him,  and  offering 
him  vinegar, 

37  And  saying,  If  thon  be  the 
King  of  the  Jews,  save  thyself. 

38  And  a  superscription  also  was 
written  over  him,  in  letters  of 
Greek,  and  Latin,   and  Hebrew; 


tha.  This  was  the  common  drink  of 
the  Roman  soldiers — a  sour  wine — and 
this  was  about  the  time  of  their  mid- 
day meal,  and  they  offered  this  in 
mockery  as  if  to  drink  with  him.  See 
Ps.  69:  22. 

37.  They  dwell  upon  his  claim  as 
king,  which  seemed  to  them  against 
Ccesar,  whom  they  served.  This  calls 
to  mind  the  challenge  of  Satan,  "cast 
thyself  down,"  &c.  Matt.  4:  6. 

38.  Superscription.  It  was  the  cus- 
tom with  the  Romans,  in  executions, 
to  write  out  upon  a  tablet  in  full  view, 
the  condemnation  or  ground  of  the 
punishment.  It  is  still  practised  among 
the  Turks.  This  inscription  was  called 
by  the  Romans  "titoikis." — Suetonius, 
Cal.  cap.  32.  Domitian,  c.  10.  ^Let- 
ters of  Greek.  Some  assert  that  the 
title  was  written  (only  one)  in  certain 
words  which  the  Evangelists  have  dif- 
ferently quoted,  agreeing  only  in  the 
substance.  But  it  is  here  distinctly 
Btated  that  the  title  was  written  in 
three  different  languages.  The  Latin 
was  the  official  tongue;  the  Greek  was 
that  usually  spoken.  The  Hebrew  or 
Syro-Chaldaic  was  that  of  the  common 
people,  the  native  or  vernacular  tongue. 
Some  suppose  that  Matthew  has  fol- 
lowed the  Hebrew,  John  the  Greek, 
and  Mark  the  Latin,  which  is  the 
shortest.  It  is  more  likely  that  they  all 
have  given  the  Greek,  except  that  John 
adds,  perhaps  from  the  Heb. — ("the 
Nazarene,  or  of  Nazareth")  Matthew 
Mark  and  Luke  agree,  except  that  Mat- 
thew adds  the  name  "Jesus"  to  the  ti- 
tle "the  king  of  the  Jews,"  and  Mark 


THIS  IS  THE  KING  OF  THE 
JEWS. 

39  And  one  a  of  the  malefactors 
which  were  hanged,  railed  on  him, 
saying,  If  thou  be  Christ,  save 
thyself  and  us. 

40  But  the  other  answering,  re- 
buked him,  saying,  Dost  not  thou 
fear  b  God,  seeing  thou  art  in  the 
same  c  condemnation  ? 

41  And  we  indeed  justly ;  for  we 

a  «h.  17.  3^-36.     b  Ps.  36.1.     c  Je.  5.3. 

omits  the  words  "this  is,"  which  was 
probably  written  above  the  rest.  And 
as  the  title  was  in  different  forms,  for 
the  different  nations  to  read,  so  it  is  not 
strange  that  the  Evangelists  have  giv- 
en it  with  such  slight  variations. 

39.  One.  It  is  perfectly  natural,  and 
accordant  with  the  independence  of 
these  narratives,  that  while  Matthew 
and  Mark  speak  generally  of  the  male- 
factors as  deriding  him,  Luke  is  more 
particular,  and  tells  us  how  it  was  not 
both,  but  only  one  who  reviled,  and 
that  he  was  rebuked  by  the  other.  So 
Christ  is  spoken  of  as  having  healed 
two  blind  men  near  Jericho:  while 
another  Evangelist  mentions  only  one, 
Bartimeus,  the  more  notorious  and 
prominent.  Luke's  object  is  to  detail 
the  particulars  of  this  man's  conver- 
sion, and  so  he  is  more  specific.  Mat- 
thew is  more  general,  and  does  not 
mention  the  case  of  the  converted 
thief.  ^If  thou  be  Christ.  This  chal- 
lenge strongly  reminds  us  of  Sa- 
tan's, at  the  temptation  in  the  wilder- 
ness, as  also  that  in  v.  37.  Satan  was 
in  these  malicious  challenges;  and  our 
Lord  was  here,  on  the  cross,  again  se- 
verely tempted  by  the  same  arch-fiend 
who  was  defeated  by  him  in  the  wil- 
derness. See  Mark  15:  32.  Especial- 
ly compare  Matt.  27:  43,  with  Matt. 
4:  6. — "It  was  not  the  nails  that  held 
thee  to  the  cross,  dear  Jesus,  it  was 
thy  love!" 

40.  The  scoff  of  the  railing  thief 
had  included  this  one  also,  when  he 
said,  "save  thyself  and  us,"  which 
drew  forth  this  reply.     Bengel  thinks 


Age  33.] 


CHAP.  XXIII. 


807 


receive  the  due  reward  of  our  deeds: 
but  this  man  hath  done  nothing  a 
amiss. 

42  And  he  said  unto  Jesus,  Lord, 
remember b  me  when  thou  comest 
into  thy  kingdom. 

43  And  Jesus   said   unto    him, 

a  1  Pe.  1.19.    5  Ps.  106.4,5.  Ro.  10.9,10.  1  Co.  6.10,11. 


this  was  a  Gentile.  But  he  speaks  of 
Paradise,  and  the  coming  kingdom,  as 
a  Jew  would  do.  If  Dost  not  thou. 
Rather,  dost  thou  too  not  fear  God, 
but  revilest  with  the  daring  multitude? 
^  Same  condemnation.  That  is  not  for 
the  same  offence,  but  condemned  to 
the  same  punishment. 

41.  Here,  in  one  breath,  he  testifies 
to  the  justice  of  his  own  suffering  and 
to  the  innocence  of  Christ.  If,  as 
some  suppose,  he  was  executed  for  his 
share  in  the  tumults  which  Christ  was 
accused  of  having  excited,  his  testi- 
mony is  so  much  the  more  wonderful. 
His  faith  is  perhaps  the  most  remark- 
able on  record.  His  wicked  life,  his 
previous  ignorance  for  the  most  part, 
and  remoteness  from  Christ,  would 
have  given  no  such  prospect.  But  he 
calls  Christ,  "Lord,"  though  he  is  con- 
demned with  him  as  a  common  crimi- 
nal. He  takes  hold  of  the  truth  that 
he  is  King  in  the  high  mediatorial  sense, 
though  he  is  so  called  only  in  public 
jest,  and  is  crucified  for  the  preposter- 
ous claim.  He  begs  to  be  remem- 
bered in  that  kingdom — as  by  faith  he 
looks  beyond  death  to  the  glorious  es- 
tate of  this  reviled  and  crucified  King. 
And  so  the  faith  is  indeed  most  signal 
against  all  the  appearances,  and  over- 
coming all  natural  obstacles,  and  pier- 
cing into  that  within  the  vail.  ^  Amiss. 
Literally — Out  of  place.  Compare  here 
the  remarkable  prophecy  of  Christ's 
sufferings  and  death,  in  the  53d  ch.  of 
Isaiah,  v.  9,  "although  he  had  done 
no  violence,  neither  was  guilt  found  in 
his  mouth." 

42.  Into  thy  kingdom.  Rather — in  or 
with  thy  kingdom,  "at  thy  coming  in 
thy  kingdom,"  in  the  glory  of  thy  Fa- 
ther, &c. 

43.  To-day.  This  answers  the  indefi- 


Verilyc  I  say  unto  thee,  To-day 
shalt  thou  be  with  me  ind  paradise. 
T  44  And  it  was 
about  the  sixth  hour,  and  there 
was  a  darkness  over  all x  the  earth 
until  the  ninth  hour. 
45  And  the   sun  was  darkened, 

c  Ro.  5.20,21.    d  2  Co.  12.4.  Ke.  2.7.     1  or,  land. 


niteprayer,  "when  thou  comest,"  when- 
ever that  may  be — by  the  promptest 
grant — at  once — to-day!  This  is  always 
the  gospel  language.  "To-day  if  ye 
will  hear  his  voice.  Now  is  the  day  of 
salvation"  At  once  you  may  be  with 
Christ  in  fellowship  and  communion. 
^Paradise.  Literally,  "in  the  Paradise." 
This  could  have  been  no  where  else 
than  where  Christ  was,  for  the  prom- 
ise to  the  thief  was  to  be  with  Christ: 
and  this  it  is — the  presence  of  Christ — 
which  makes  Heaven  what  it  is.  This 
was  the  prayer  of  the  thief  and  is  the 
longing  of  every  Christian.  The  Apos- 
tle speaks  not  of  being  in  Paradise  or 
Heaven,  but  to  depart  and  be  with 
Christ.  This,  our  Lord  calls  Paradise. 
The  term  is  used  in  the  Greek  version 
of  the  Old  Testament,  for  the  garden 
of  Eden,  (Gen.  2:  8)  and  afterwards 
was  understood  in  the  Jewish  phrase- 
ology for  the  abode  of  the  righteous 
dead.  It  is  used  as  the  name  for  that 
heavenly  abode,  2  Cor.  12:  4,  Rev.  2: 
7.  See  John  17:  1— "unto  the  Father" 
— "absent  from  the  body  and  present 
with  the  Lord."  "The  souls  of  believ- 
ers are  at  their  death  made  perfect 
in  holiness — do  immediately  pass  into 
glory — their  bodies  being  still  united 
to  Christ,  do  rest  in  their  graves  until 
the  Resurrection."  Westm.  Catechism. 
1 155.  Darkness  prevails.  Christ 
expires  on  the  cross. — Jerusalem. 

Sixth  day  of  the  week. 
Matt.  I         Mark.  I         Luke.  IJohD. 

27.  45-50. 1 15.  33-37. 1 23.  44-46.  | 

44.  About  the  sixth  hour.  See  notes 
on  Mark  15  :  42.  It  will  be  observed, 
moreover,  that  John's  narrative  has 
not  aimed  to  give  the  particulars  of 
time — the  only  mention  he  has  made 
of  the  hour  being  that  in  ch.  19  :  14, 
where,  also,  he  speaks  in  a  very  gen 


308 


LUKE. 


[Age  33. 


and  the  vail  of  the  temple  was  rent 
in  the  midst. 

46  And  when  Jesus  had  cried 
with  a  loud  voice,  he  said,  Father, 
into a  thy  hands  I  commend  my 
spirit :  and  b  having  said  thus,  he 
gave  up  the  ghost. 

47  Now  when  the  centurion  saw 

o  Ps.  31.5.  1  Pe.  2.23.  b  Matt.  27.50,&o.  Mar.  15.37, 
&c.  Jno.  19.30. 


eral  sense.  Mark,  on  the  contrary, 
notes  the  particulars  of  the  third,  the 
sixth,  and  the  ninth  hour.  If  A  dark- 
ness over  all  the  earth.  It  is  well  known 
that,  according  to  the  Hebrew  usage, 
the  phrase  "  all  the  earth"  may  mean 
only  "  all  the  land,"  as  the  English 
version  is  in  Matthew  and  Mark — 
though  the  same  term  is  used  by  all  in 
the  original.  Phelegon,  a  freedman  of 
the  Emperor  Adrian,  in  his  chronicle — 
preserved  by  Eusebius,  Origen  and 
others — speaks  of  a  great  eclipse  of 
the  sun,  surpassing  any  ever  known; 
at  the  sixth  hour  of  the  day  (or  noon 
time)  so  that  the  stars  were  seen — that 
it  took  place  in.  the  4th  year  of  the 
202d  Olympiad,  which  is  known  to  be 
the  year  of  Christ's  death.  And  this 
was,  indeed,  the  most  remarkable  of 
all  eclipses  of  the  sun — for  it  occurred 
at  full  moon,  which  is  quite  contrary 
to  nature  and  plainly  miraculous,  and 
it  lasted  three  hours,  whereas  four 
minutes  is  the  longest  natural  period  of 
the  sun's  entire  eclipse,  to  any  one  part 
of  the  earth,  Jas.  Ferguson,  the  well 
known  writer  on  Natural  Philosophy, 
says  that  he  "  finds  by  calculation  that 
the  only  passover  full  moon  which  fell 
on  a  Friday  from  the  twentieth  year 
after  our  Saviour's  birth  to  the  fortieth, 
was  in  the  4746th  year  of  the  Julian 
period,  which  was  the  33d  year  of  his 
age,  and  the  same  time  as  recorded  by 
Phelegcn,  and  on  the  3d  day  of  April." 
45.  Luke  adds  this  to  show  that  the 
darkness  was  not  any  common  ur  unu- 
sual cloudiness  such  as  may  sometimes 
be,  but  a  miraculous  eclipsing  of  the 
sun  itself  which  lasted  three  hours. 
Tf  And  the  vail.  This  is  noted  here  in 
connexion  with  the  other  miraculous 


what  was  done,  he  glorified  G-od, 
saying,  Certainly  this  was  a  right- 
eous man. 

48  And  all  the  people  that  came 
together  to  that  sight,  beholding 
the  things  which  were  done,  smote, 
their  breasts,  and  returned. 

49  And  all  his  acquaintance,  and 


event;  but  not  to  intimate  that  the 
vail  was  rent  before  the  last  outcry  and 
the  death  of  Christ.  We  learn  dis- 
tinctly from  the  other  narratives  that 
it  took  place  at,  or  immediately  after 
his  death.  See  \  156  and  notes  on 
Mark. 

46.  With  a  loud  voice.  He  died  in  his 
strength,  and  as  soon  as  he  could  say,  It 
is  finished.  It  was  not  a  common  death, 
but  a  special,  sacrificial  death,  for  a 
purpose — to  make  atonement  for  sin- 
ners. This  was  further  shown  by  his 
rising  from  the  dead  on  the  third  day. 
To  this  loud  outcry  Matthew  and  Mark 
both  refer,  without  mentioning  the 
words.  So  John,  before  this,  mentions 
his  crying  out  "  I  thirst,"  while  Mat- 
thew and  Mark  only  speak  of  their 
bringing  him  the  sour  wine. 

1 156.  The  vail  of  the  Temple  rent. 
The  graves  opened.  The  women 
at  the  cross. — Jerusalem. 

Sixth  day  of  the  week. 
Matt.         I        Mark.        |  Luke.  I  John. 

27. 51-56.J  15.  38-41.  |23. 45, 47-49| 

47.  A  righteous  man.  This  is  equiv- 
alent to  what  the  other  Evangelists  re- 
port of  his  language — and  it  is  not  un- 
likely that  he  used  both  expressions. 
If  Christ  was  righteous,  he  was  what 
he  claimed  to  be — the  Just  one  (Acts 
3:  14.  7:  52,)  and  the  Son  of  God.  To 
deny  his  claims,  was  to  make  him  an 
impostor.  So,  to  continue  an  unbe- 
liever under  the  Gospel,  "makes  him 
a  liar."  1  John  5  :  10. 

48.  Smote  their  breasts.  This  is  the 
gesture  of  distress  which  we  every 
where  saw  at  the  east.  Poor  starving 
beggars  at  the  gates,  along  the  road, 
would  sit  smiting  their  breasts  as  we 
came  up  to  them.     Some  regard  it 


Age  33.] 


CHAP.  XXIV. 


309 


the  women  that  followed  him  from 
Galilee,  stood  a  afar  off,  beholding 
these  things. 

T  50  And,  behold, 
there  teas  a  man  named  Jos  ^ph,  a 
counsellor;  and  he  was  a  good 
man,  and  a  just: 

51  (The  same  had  not  consented 
to  the  counsel  and  deed  of  them ;) 
he  was  of  Arimathea,  a  city  of  the 
Jews;  whoc  also  himself  waited 
for  the  kingdom  of  Grod. 

52  This  man  went  unto  Pilate, 
and  begged  the  body  of  Jesus. 

53  And  he  took  it  down,  and 
wrapped  it  in  linen,  and  laid  it  in 
ad  sepulchre    that  was  hewn  in 


aPs, 
53.9. 


.11.    U2.4.    6  Mar.  15.43.    ch.  2.25.38.    clsa. 


here  as  expressing  self-accusation.  See 
Acts  2 :   37. 

49.  Stood  afar  off.  This  may  be  ex- 
plained from  the  fact,  that  the  Romans 
crucified  criminals  naked.  Observe. 
The  effects  of  Christ's  death:  1.  The 
vail  was  rent — of  his  flesh — of  the 
ritual — of  the  heaven.  2.  Graves  were 
opened ;  but  graves  of  the  saints — so 
death  is  vanquished  to  believers  by 
Christ's  death.  3.  Sinners  were  con- 
victed. The  centurion  and  those  who 
were  with  him.  4.  All  were  moved. 
All  the  people  struck  their  breasts. 
And  so,  also,  particular  purposes  of 
grace  were  carried  out.  Enemies  were 
put  to  shame — and  timid  disciples  (as 
Joseph,  John  19  :  38,  and  Nicodemus, 
39, )  were  emboldened  and  drawn  out. 
\  157.    The  taking  down  from  the 

cross.     The  burial. — Jerusalem. 

Matt.        I        Mark.        I        Luke.        I        John. 

27.  57-61. J 15.  42-47.(23.  50-56.|l9. 31-42. 
53.  In  linen.  This  is  explained  by 
John's  narrative,  which  adds  "  with 
the  spices  as  the.  manner  of  the  Jews  is 
to  bury."  There  would  seem  no  rea- 
son for  tills  wrapping  or  winding  the 
body  in  linen,  but  for  this  additional 
narrative  of  John.  It  was  after  the 
custom  of  embalming  tl:e  dead  with 
gpices,  which  prevailed  in  the  east. 


stone,  wherein  never  man  before 
was  laid. 

54  And  that  day  was  the  c  Prepa- 
ration, and  the  sabbath  drew  on. 

55  And  the  women  c  also,  which 
came  with  him  from  Galilee,  fol- 
lowed after,  and  beheld  the  sepul- 
chre, and  how  his  body  was  laid. 

56  And  they  returned,  and  e  pre- 
pared spices  and  ointments ;  and 
rested  the  sabbath-day,  according6 
to  the  commandment. 

CHAPTER  XXIV. 

IfATOW*  upon  the 

1_\  first  day  of  the 

week,  very  early  in  the  morning, 

they   came   unto   the    sepulchre, 

d  Matt.  27.62.  e  ch.  8.2.  ver.  49.  /  Mar.  16.1.  g  Ex. 
20.8-10.    ft  Matt.  28.1,&c.  Mar.  16.2,&c.  Jno.  20.1,&c. 

John  also  tells  us  (19  :  39)  that  Nic- 
odemus had  brought  the  spices,  "a 
mixture  of  myrrh  and  aloes,"  about  an 
hundred  librae — or  72  lbs.  weight. 
Thie  was  only  a  partial  embalming 
and  in  haste.  See  Figure,  Mark  15: 
46.  ^Prepared  spices.  That  is,  before 
sunset — and  after  he  was  laid  in  the 
grave  the  women  prepared  materials 
for  further  embalming  after  the  Sab- 
bath. These  spices  perhaps  were  some 
which  they  had,  or  some  of  this  large 
quantity  of  Nicodemus,  which  were  in 
the  coarse  state  and  needed  to  be  pre- 
pared for  the  further  processes  of  em- 
balming. They  may  also  have  bought 
certain  sweet  spices — aromatics  and 
ointments  of  a  liquid  kind  which  were 
needed  to  fill  the  pores  and  which  were 
not  at  hand  at  the  hasty  burial.  See 
notes  on  Mark  16:  1.  Here  Matthew 
relates  the  application  for  a  guard 
at  the  sepulchre,  sealing  the  stone,  &c. 
See  \  158. 

PART  IX. 

Our  Lord's  Resurrection.  His 
subsequent  appearances  and  his 
Ascension. 

Time,  forty  days. 
Matthew  and  Mark  here  give  an  ac- 
count of  the   earliest  events   of   tho 


310 


LUKE. 


[Age  33. 


bringing  the  spices  which  they  had 
prepared,  and  certain  others  with 
them. 

2  And  they  found  the  stone  roll- 
ed away  from  the  sepulchre. 

3  And  they  entered  in,  and  found 
not  the  body  of  the  Lord  Jesus. 

If  4  And  it  came  to 
pass,  as  they  were  much  perplexed 
thereabout,  behold,0  two  men  stood 
by  them  in  shining  garments. 

5  And,  as  they  were  afraid,  and 
bowed  down  their  faces  to  the 
earth,  they  said  unto  them,  Why 


.12.  Acts  no. 


Resurrection  day — the  earthquake — 
the  angel  rolling  away  the  stone — the 
falling  of  the  guard,  &c.  See  §159, 
Matthew. 

CHAPTER  XXIV. 
§160.    Visit  of  the  Women  to  the 
Sepulchre.    Mary  Magdalene  re- 
turns.— Jerusalem. 


First  day  of  the  week. 
Mark.       I       Luke.        i 


John. 


28. 1. 1 16.  2-3.  |  24. 1-4.  |  20. 1,  2. 

1.  Very  early.  Literally,  deep  dawn- 
dusk.  ^[  Bringing  the  spices.  See  ch. 
23:  56,  and  notes  on  Mark.  These 
spices  (literally,  aromatics)  are  proba- 
bly those  which  they  had  prepared,  on 
their  return  from  the  burial.  See 
v.  56. 

2.  See  Mark  16:2. 

3.  They  entered  in.  This,  Luke  here 
adds,  as  referring  to  the  women.  See 
notes,  Mark  5 : 2-5,  Luke  8 :  27,  and 
figure  of  Tomb. 

§  161.    Vision  of  Angels  in  the  Se- 
pulchre.— Jerusalem. 

First  day  of  the  week. 
Matt.        I      Mark.       |        Luke.      I      John. 

28.  5-7. 1  16.  5-7.  |  24.  4-8.  | 

4.  Two  men.  Not  that  the  Evangelist 
believed  they  were  men,  but  that  this 
was  their  appearance.  That  Mark 
speaks  of  only  one,  presents  no  diffi- 
culty, since  it  is  of  the  one  who  was 
sitting  on  the  right  side  of  the  entrance 


seek    ye1  the   living  among  the 
dead? 

6  He  is  not  here,  but  is  risen : 
remember  how  he  spake b  unto 
you  when  he  was  yet  in  Galilee, 

7  Saying,  The  Son  of  man  must 
be  delivered  into  the  hands  of  sin- 
ful men,  and  be  crucified,  and  the 
third  day  rise  again. 

8  And  they  remembered  his 
words, 

1"  9  And  returned 
from  the  sepulchre,  and  told  all 
these  things  unto  the  eleven,  and 
to  all  the  rest. 

1  or,  him  that  liveth.  Be.  1.18.  6  Matt.  16.21.  17.23. 
Mar.  8.31.  9.31.  ch,9.22.  Jno.  2.22. 

that  Mark  speaks,  who  was  the  one 
who  addressed  them, 

5.  The  living.  This  is  literally  "  the 
living  one."  "I  am  he  that  liveth  and 
was  dead."  Rev.  1:18. 

6.  Yet  in  Galilee.  Seech.  9:  22.  18: 
32.  These  women  were  from  Galilee. 
See  ch.  23 :  55.  Mark  reports  ouly 
what  the  angels  said  about  the  predic- 
tions of  his  death  and  rising,  and  not 
of  his  appointment  to  meet  them.  Mat- 
thew refers  to  this  appointment,  ch. 
28 :  16.  The  promise  was  made  by 
our  Lord  to  the  twelve,  at  the  Paschal 
Supper.  Matt.  26:  32,  notes. 

7.  Rise  again.  This  particular  re- 
hearsal by  the  angels  of  Christ's  pre- 
dictions, including  that  of  his  suffer- 
ings and  death,  is  given  by  Luke  only. 
The  angels  would  remind  them  how 
exactly  every  thing  had  occurred  ac- 
cording to  Christ's  word.  This  would 
give  them  confidence  in  the  appoint- 
ment which  he  made  with  them,  to 
meet  them  in  a  mouutain  in  Galilee,  as 
the  other  Evangelists  relate. 

§  162.  The  Women  return  to  the 
City.  Jesus  meets  them. — Jerusa- 
lem. 

First  day  of  the  week. 


Matt. 

28.8-10. 


Mark,    l      Luke.  John. 

16.8.  J24.9-11.I 


9.  Relumed.   "With  fear   and  great 
I  py,"  Matthew.    "Trembled  and  were 


Agb  33.] 


CHAP.  XXIV. 


311 


10  It  was  Mary  Magdalene,  and 
h  Joanna,  and  Mary  the  mother  of 
James,  and  other  women  that  were 
with  them,  which  told  these  things 
unto  the  apostles. 

11  And  their  words  seemed  to 
them  as  idle  tales,k  and  they  be- 
lieved them  not. 

If  12  Then  h  arose 
Peter,  and  ran  unto  the  sepulchre  j 

a  ch.  8.3.  &  Ge.  19.H.  2  Ki.  7.2.  Job  9.16.  Ps.  126.1. 
Acts  12.9,15.    cJno.  20.3,6. 


afraid" — Mark.  ^  The  eleven — now  no 
longer  twelve.  The  Apostolic  band  is 
here  spoken  of  as  reduced  by  the  fall 
of  Judas. 

10.  Compare  the  testimony  (v.  22-25) 
which  so  exactly  agrees  with  the  record. 
Mary  Magdalene  had  gone  from  the 
sepulchre  first,  before  seeing  the  an- 
gels and  before  the  rest,  and  she  had 
told  only  of  the  empty  sepulchre.  In 
such  brief  accounts  there  is  not  space 
to  detail  every  particular,  and  hence, 
a  careful  study  is  required  to  avoid 
confounding  the  statements. 

11.  Believed  them  not.   The  term   is 
stronger — they  disbelieved  them. 
$163.  Peter  and  John  run  to  the 

Sepulchre. — Jerusalem. 

First  day  of  the  week. 
Matt.         I     Mark.     |     Luke.    I  John. 

1 24.12.1     20.3-10. 

12.  John  gives  a  fuller  account  of 
this;  mentioning  that  he  himself  also 
visited  the  sepulchre,  outrunning  Pe- 
ter. If  Wondering.  This  agrees  with 
John's  narrative,  which  mentions  his 
own  believing  impressions.  "Had  he 
been  taken  away  by  other's  hand,  this 
fine  linen  had  not  been  left  behind — 
had  he  not  himself  risen  from  this  bed 
of  earth,  he  had  not  wrapped  up  his 
night  clothes  thus,  and  laid  them  sorted 
by  themselves."  Mark  and  John  here 
give  an  account  of  his  appearing  to 
Mary  Magdalene  at  the  sepulchre,  $164, 
and  the  reprot  of  the  watch  is  given 
by  Matthew,  $165. 

$166.  Our  Lord  is  seen  by  Peter, 
then  by  two  going  to  Emmaus. — 
Emmaus. 


and  stooping  down,  he  beheld  the 
linen  clothes  laid  by  themselves, 
and  departed,  wondering  in  him- 
self at  that  which  was  come  to 


IT  13  And,  behold, 
two h  of  them  went  that  same  day 
to  a  village  called  Emmaus,  which 
was  from  Jerusalem  about  three- 
score furlongs. 


d  Mar.  16.12. 


First  day  of  the  week. 
Matt.     I         Mark.       |       Luke.         i        John. 

|16.12-13.|24.13-35.| 

Luke  is  most  minute  in  this  part  of 
the  history.  The  fact  that  Paul  men- 
tions his  appearing  to  Peter,  which  is 
given  by  Luke  alone  of  the  Evange- 
lists, shows  the  close  connexion  of 
Paul  with  this  gospel.  1  Cor.  15:  5. 
See  introduction. 

13.  Two  of  them.  That  is,  of  the 
company  named,  v.  9,  and  22,  not  of 
the  Apostles.  Mark  merely  mentions  the 
fact  of  this  appearing,  without  giving 
the  particulars,  (ch.  16:  12,)  according 
to  his  object,  which  was  rather  to  note 
the  fact  that  the  belief  in  Christ's  re- 
surrection was  most  slowly  received, 
and  not  until  the  proof  was  irresisti- 
ble. One  of  the  two  was  Cleopas,  v. 
18.  The  other  is  not  known,  and  con- 
jecture is  vain,  fl  That  same  day.  This 
was  yet  the  first  day  of  the  week — the 
same  day  of  the  resurrection — the  day 
of  the  Christian  Sabbath.  ^Emmaus. 
Some  locate  this  village  near  the  present 
Beit  Ur,  at  a  spot  called  El  Kubeibeh. 
But  this  is  more  than  60  furlongs  from 
Jerusalem.  Others — see  Eusebius  and 
Jerome — make  it  the  same  with  Nicop- 
olis,  which  is  a  hundred  and  sixty 
furlongs  from  Jerusalem.  Josephus 
speaks  of  a  place  called  Ammaus,  as 
60  furlongs  from  Jerusalem,  B.  J.  VII. 
6,  6.  The  ancient  city,  Amwas,  or 
Nicopolis,  should  not  be  confounded 
with  the  village  here  named.  It  is  prob- 
able that  to  the  west  of  Jerusalem,  and 
towards  Ramleh  (or  Arimathea,)  the 
residence  of  Joseph,  this  place  was  lo- 
cated. 


312 


LUKE. 


[Age  33. 


14  And  they  talked  together  of 
all  these  things  which  had  hap- 
pened. 

15  And  it  came  to  pass,  that, 
while  they  communed a  together 
and  reasoned,  Jesus  himself  drew 
near,  and  went  with  them. 

16  But  their  eyes  were  holden,b 
that  they  should  not  know  him. 

17  And  he  said  unto  them,  What 

a  Mai.  3.16.  Matt.  18.20.  ver.  36.    6  Jno.  20.14,15.  21.4. 


14.  Their  conversation  can  be  ima- 
gined from  what  they  say  to  the  Lord. 
v.  20-24. 

15.  Communed  together.  Not  only 
conversed  together,  but  in  sympathy 
with  each  others  views  and  feelings. 
^Reasoned.  That  is,  conferred  and 
queried  about  the  probabilities  and  the 
facts.  They  were,  of  course,  full  of 
excitement.  It  was  in  the  after  part 
of  the  day,  (v.  29,)  the  wonderful  day 
of  his  resurrection,  and  all  Jerusalem 
was  stirred  by  the  event.  The  authori- 
ties were  confounded — the  chief  priests 
were  inventing  and  circulating  false- 
hoods— the  twelve  were  running  to  and 
fro,  "doubting,"  "believing,"  "wonder- 
ing," "rejoicing,"  "trembling  and  ama- 
zed." And  these  were  now  probably 
returning  to  their  homes  almost  ex- 
hausted with  the  excitements  of  the 
day,  and  scarce  knowing  what  to  be- 
lieve, yet  on  the  whole  doubting. 

16.  Holden.  That  is,  it  was  so  ar- 
ranged that  they  should  not  know  him. 
Mark  says,  (16:  12,)  that  he  appeared 
to  them  "m  another  form,"  with  a  dif- 
ferent appearance.  And  v.  17  shows 
that  he  did  not  discover  himself  to  them 
as  he  did  to  Mary,  but  addressed  them 
as  a  stranger.  He  aimed  by  this  only 
to  draw  them  out.  So  he  spoke  to  the 
woman  of  Syrophenicia  as  a  stranger, 
but  soon  revealed  himself  as  a  friend — 
the  best  friend.  So  did  Joseph  to  his 
brethren,  Gen.  42:  23.  A  greater  than 
Joseph  is  here!  This  is  the  way  of 
God's  grace,  to  provoke  our  earnest- 
ness and  acting  out  of  self,  at  first, 
and  then  to  show  himself  our  Lord. 
So,  alio,  to  the  disciples  on  the  sea.    It 


manner  of  communications  are 
these  that  ye  have  one  to  another, 
as  ye  walk,  and  are  sad. 

18  And  the  one  of  them,  whose 
name  was  Cleopa.>,c  answering  said 
unto  him,  Art  thou  only  a  stranger 
in  Jerusalem,  and  hast  not  known 
the  things  which  are  come  to  pass 
there  in  these  days  ? 

19  And  he  said  unto  them,  What 


c  Jno.  19.25. 


was  not  that  he  would  appear  to  them 
as  a  spirit,  but  he  allowed  them  to 
think  him  so,  by  his  walking  to  them 
on  the  sea.  See  also  v.  31. 

17.  He  said.  Probably  after  walking 
with  them  some  distance.  %  Communi- 
cations. The  term  implies  rather  dis- 
cussions.  They  perhaps  had  different 
versions  and  explanations  to  give  of 
the  whole  matter  to  each  other,  though 
they  substantially  agreed  in  their  views, 
so  far  at  least  as  that  both  were  sad. 

18.  Cleopas.  This  is  different  from 
the  name  in  John  19:  25,  and  is  short- 
ened from  Cleopatros,  according  to  Al- 
ford  and  Olshausen.  Lightfoot  makes 
it  the  same  name  as  Alpheus,  whose 
son  was  the  Apostle  James,  Matt.  10: 
3.  If  this  Cleopas  was  the  husband  of 
Mary,  and  the  father  of  four  out  of 
the  twelve  Apostles,  (James  and  Jade 
and  Simon  and  Matthew,)  as  is  thought 
by  some,  no  wonder  that  our  Lord 
should  be  found  here  walking  with 
him,  and  opening  the  Scriptures,  and 
honoring  his  table  by  this  first  act  of 
social  devotion,  after  the  resurrection. 
"Blest  is  the  pious  house"  See  An- 
derson's Domestic  Constituion,  p. 
94.  The  name  of  the  other  traveller  is 
not  given.  "The  pious  are  mentioned 
not  for  their  own  sakes  but  for  others." 
Bengel.  They  were  both  Jews,  as  they 
speak  of  ll our  rulers."    See  verse  20. 

18.  A  stranger.  The  term  here  used 
means  rather  sojourner,  than  stranger. 
Alford  reads,  "Dost  thou  lodge  alone 
at  Jerusalem  ?"  They  took  him  for  one 
who  had  been  there  at  the  feast,  from 
a  distance.  We  had  rather  read,  "Dost 
thou  alone  sojourn  at  Jerusalem,  and 


Age  33.] 


CHAP.  XXIV. 


313 


things?  And  they  said  unto  him, 
Concerning  Jesus  of  Nazareth, 
which  was  a  a  prophet  mighty  b  in 
deed  and  word  before  God  and  all 
the  people : 

20  Andc  how  the  chief  priests 
and  our  rulers  delivered  him  to  be 
condemned  to  death,  and  have  cru- 
cified him. 

21  But  we  trusted  that  it  had 
beend  he  which  should  have  re- 
deemed Israel :  and  beside  all  this, 
to-day  is  the  third  day  since  these 
things  were  done. 

'22  Yea,  and  certain  women  *  al- 
so of  our  company  made  us  aston- 

ach.  7.16.  Jno.  3.2.  Acts  2.23.  6  Acts  7.22.  cell. 
23.1.    Acts  13.27,28.     d  cU.  1.68.    Acts  1.6.     e  vcr.  9,10. 


not  know  the  things,"  &c.  That  is, 
Art  thou  the  only  one  of  all  the  sojourn- 
ers there,  who  dost  not  know,  &c. 

19.  What  things?  This  might  seem 
a  dissembling.  But  nothing  is  denied. 
Only  a  question  is  asked.  And  the 
intent,  observe,  is  not  to  dissimulate, 
but  to  draw  them  oat,  in  the  wisdom  of 
love.  We  can  often  observe  the  glory 
of  God  in  concealing.  "Yerilv  thou 
art  a  God  that  hidest  thyself,  0  God  of 
Israel,  the  Saviour."  Isa.  45:  15.  Our 
Lord  was  not  bound  to  reveal  himself 
to  them,  nor  to  correct  all  their  misap- 
prehensions. It  was  nothing  of  that 
feigned  conduct,  which  men  use  for 
mere  dissimulation  or  for  privnte  ends. 
%  A  prophet.  See  Acts  2  :  22.  They  had 
often  thus  far  acknowledged  him. 
Matt.  21 :  11,  46.  1  In  deed  and  word. 
This  language  is  used  of  Moses,  Acts 
7:22.  This  refers  to  the  whole  life 
and  history  of  Christ. 

20.  How.  Do  you  not  know  how,  &c. 

21.  We  trusted.  We  had  hoped, — is 
the  idea.  The  trust  is  spoken  of  as 
past.  We  see  in.  this  opening  of  their 
views,  the  wise  method  of  our  Lord 
for  the  important  object  of  drawing 
from  them  a  familiar  and  plain  decla- 
ration of  their  thoughts — and,  besides, 
to  obtain  this  testimony  to  the  whole  I 
transaction.     Tf  Have  redeemed.  Seech.  | 

9 


ished,  which  were  early  at  the  se- 
pulchre : 

23  And  when  they  found  not  his 
body,  they  came,  saying  that  they 
had  also  seen  a  vision  of  angels, 
which  said  that  he  was  alive. 

24  And  certain  f  of  them  which 
were  with  us  went  to  the  sepulchre, 
and  found  it  even  so  as  the  women 
had  said;  but  him  they  saw  not. 

25  Then  he  said  unto  them.s  0 
fools,  and  slow  of  heart  to  believe 
all  that  the  prophets  have  spoken  ! 

26  Ought h  not  Christ  to  have 
suffered  these  things,  and  to  enter  » 
into  his  glory? 


/ver.  12.    g  He.  5.11, 
9.2^,23.    ill'e.  1.3,11. 


Ter.  46.    Acts  17.3.    lie. 


1 :  68,  69,  74,  with  Acts  1:6.  1[  To- 
day is.  Literally,  "He  is  now  in  the 
third  day,  since,"  &c.  Here  our  Lord 
has  drawn  out  this  important  recogni- 
tion of  the  time,  as  the  very  period 
predicted  for  his  rising — and  the  mean- 
ing of  "the  third  day,"  as  used  by  him 
and  understood  by  them,  correspond- 
ing with  this  morning  of  the  resurrec- 
tion. 

22.  Yea,  and.  Literally,  Bui  also. 

23.  Found  not  his  body.  This  dof.3 
not  refer  to  the  first  return  of  Mary, 
on  seeing  the  stone  rolled  away — for  a 
vision  of  angels  is  spoken  of,  and  it  is 
also  hinted  in  the  last  clause  of  v.  24, 
that  they  reported  having  seen  Christ. 

24.  Certain.  By  "them  who  were 
with  us,"  is  meant  apostles,  and  the 
visit  of  Peter  and  John  is  referred  to. 

25.  Fools.  The  term  here  means, 
"without  understanding."  Unbelief 
is  not  a  mark  of  wisdom — it  is  a  mark 
of  folly.  Unbelievers  in  the  New  Tes- 
tament are  often  spoken  of  as  without 
understanding,  (see  Gal.  3:1,)  "their 
mind  and  conscience  drjled."  Tit.  1  : 
15.  Sin  has  impaired  the  understand- 
ing, so  that  natural  reason  blunders 
and  stumbles  at  the  plainest  truths  of 
God's  word.  \  The  prophets.  This  is 
Christ's  testimony — that  "  the  testimo- 
ny of  Jesus  is  the  spirit  if  prophecy." 


314 


LUKE. 


[Aqe  33 


27  And  beginning  at  Moses,* 
and  all  the  prophets,  &  he  expound- 
ed unto  them  in  all  the  scriptures 
the  things  concerning  himself. 

28  And  they  drew  nigh  unto  the 
village  whither  they  went :  and  he 
c  made  as  though  he  would  have 
gone  further. 

29  But   they  constrained   hiin, 

aver.  U.  Acts  3.22.  6  Acts  10.43.  26.22.  c  Ge.  32. 
26.  Mar.  6.4S. 

20.  Ought  not.  Must  not  Christ  have 
suffered,  &c.  The  term  here  used  is 
that  so  often  employed  by  our  Lord  to 
express  the  divine  plan  and  purpose 
under  which  he  acted — as  in  the  phrase 
''that  Jesus  Christ  must  suffer,"  &c. 
The  Jews  could  not  reconcile  the  idea 
of  a  suffering  Messiah  with  that  of  a 
glorious  one.  So  they  came  at  length 
to  invent  the  theory  of  two  Messiahs, 
one  of  whom  should  suffer  and  be 
slain  in  the  battle  of  Gog  and  Magog, 
and  the  other  should  reign  and  deliver 
Israel.  We  understand  these  opposite 
features  as  they  are  wonderfully  ful- 
filled in  Christ.  The  suffering  is  even 
the  condition  of  the  glorification. 

27,  Beginning  at  Moses,  and  at  all 
the  prophets.  That  is,  taking  them  up 
in  their  turn,  and  going  over  them  in 
their  leading  points.  ^  In  all  the  scrip- 
tures, &c.  In  all  their  various  refer- 
ences to  him.  He  expounded  the  Mo- 
saic institutions  and  the  Jewish  history, 
as  well  as  the  prophecies;  giving  at 
least  a  key  to  the  whole  scriptures,  as 
exhibiting  Christ  and  fulfilled  in  him. 
But  as  to  his  vicarious  sacrifice,  which 
they  could  not  understand  before,  he 
would  naturally  open  such  passages  as 
the  53d  of  Isaiah.  To  deny  such  a 
reference  of  the  Old  Testament  scrip- 
tures to  Christ,  is,  therefore,  to  deny 
his  own  teaching. 

28.  He  made  as  though.  This  con- 
veys a  sense  which  is  not  in  the  origi- 
nal. No  dissembling  is  implied.  He 
was  making  toward  going  on.  He  was 
not  turning  aside  with  them,  but  pass- 
ing on  his  way — "as  one  who  would 
pa  further,  and  would  have  gone  fur- 
ther, if  he  had  not  been  asked  to  tatrv." 


!  saying,  Abide  with  us;  for  it  is 
j  toward  evening,  and  the  day  is  far 
|  spent.  And  he  went  in  to  tarry 
i  with  them. 

!    30  And  it  came  to  pass  as  he  sat 

!  at  meat  with  them,  he  d  took  bread, 

;  and  blessed  it,  and  brake,  and  gave 

to  them. 

31  And  their  eyes  were  opened, 


d  Matt,  14.]  9. 


Bengel. — This  is  our  Lord's  plan  of 
grace:  to  be  sought  unto — to  be  inquired 
of  by  men,  to  do  these  things  for  them. 
Ask  him  to  tarry,  and  he  will.  But  he 
does  not  come  in  and  abide  with  us, 
unbesought.  "If  any  man  hear  my 
voice,  and  open  the  door,  I  will  come 
in  to  him,  and  sup  with  him,  and  he 
with  me."  Rev.  3:  20. 

29.  They  were  drawn  towards  him, 
though  he  had  not  disclosed  himself. 
How  could  his  presence  be  otherwise 
than  precious  and  pleasant  to  humble, 
downcast  disciples.  He  could  not  so 
hold  taeir  eyes  as  to  prevent  their  see- 
ing in  him  a  marvellous  loveliness. 
Who  that  has  communed  with  Christ, 
even  without  fully  knowing  Him,  but 
will  wish  to  know  more  of  him.  This 
is  the  law  of  Christian  progress,  fl  And 
the  dag.  They  urge  upon  him  the 
lateness  of  the  hour,  as  a  motive 
for  tarrying,  rather  than  to  travel  on. 
We  may  plead  with  him,  and  urge  mo- 
tives for  his  compliance,  when  we  make 
such  a  request.  And  while  we  men- 
tion his  oavu  glory,  or  the  advantage  of 
the  Church,  which  is  his  body,  we  may 
think  of  our  own  pleasure  in  his  pres- 
ence. And,  if  the  day  be  far  spent 
with  us,  and  our  end  is  drawing  nigh, 
how  urgent  may  we  be,  on  our  own 
account,  that  he  may  tarry. 

30.  We  are  not  to  suppose  that  this 
was  the  Lord's  Supper,  but  their  own 
evening  meal.  Christ  comes  and  meets 
us  at  our  own  table,  as  well  as  at  his 
board.  The  terms  here  used  are  the 
same  as  in  his  miraculous  feeding  of 
the  multitudes.  And  yet  the  Romish 
church  attempts  to  find  here  a  warrant 
for  administering  the  bread  only,  at  tha 


A.gk  33.] 


CHAP.  XXIV. 


315 


and  they  knew  him ;  and  he1  van- 
ished out  of  their  sight. 

32  And  they  said  one  to  another, 
Did  not  our  heart  burn8  within 
us,  while  he  talked  with  us  by  the 
way,  and  while  he  opened  to  us 
the  scriptures? 

33  And  they  rose  up  the  same 
hour,  and  returned  to  Jerusalem, 
and  found  the  eleven  gathered  to- 


or,  ceased  to  be  seen  of  them. 


Pa.  93.3.  Je.  20.9. 


Lord's  table.  Some  suppose  that  this 
was  a  public  house,  or  at  least  not 
their  own  dwelling,  as  our  Lord  pre- 
sided at  the  table,  as  master  of  the 
house.  If  Blessed  it.  It  was  the  rule 
among  the  Jews,  that  when  three  ate 
together,  they  must  give  thanks. 

31.  It  was  as  "he  gave  to  them," 
that  their  eyes  were  opened.  It  is  in 
his  work  of  grace  that  he  still  reveals 
himself  to  us.  It  is  as  he  gives  to  us 
himself  in  the  broken  body  on  the  tree, 
that  our  eyes  are  opened.  We  do  not 
know  him,  till  we  see  him  in  the  very 
act  of  love  to  us  sinners.  How  often 
at  the  Sacramental  board,  does  Christ 
make  himself  known  to  his  people, 
through  the  shadows  and  symbols  in 
which  he  appears,  so  that  we  "discern 
the  Lord's  body."  But  it  is  as  he 
gives  to  us  the  elements,  that  we  know 
him  as  our  risen  Lord,  and  adorable 
Saviour — the  very  crucified  one.  Who 
that  loves  the  Lord,  and  truly  seeks 
after  him,  can  afford  to  miss  an  ordi- 
nance where  Christ  is  wont  to  appear 
and  make  himself  known  to  his  dark- 
ened and  sorrowful  disciples.  Some 
suppose  that  they  saw  the  nail  prints 
in  his  hands,  as  he  handed  them  the 
bread.  But  as  their  eyes  were  holden 
before,  (v.  16.)  so  now  were  they 
opened.  As  before,  he  appeared  to 
them  in  another  form,  (Mark.  16:  12,) 
so  now  they  saw  him  as  the  crucified 
one.  1[  Vanished.  This  also  showed 
that  it  was  he.  Bengel.  He  often  proves 
himself  to  us  as  much  by  his  with- 
drawing afterwards,  as  by  his  coming 
at  first. 

32.  "Afterward,"  says  Bengel,  "they 


gether,  ind  them  that  were  with 
them, 

34  Saying,  The  Lord  is  risen  in- 
deed, and  hathb  appeared  to  Si- 
mon. 

35  And  they  told  what  things 
were  done  in  the  way,  and  how  he 
was  known  of  them  in  breaking 
of  bread. 

If  3  6  Andc  as  they 

b  1  Co.  15.5.    c  Mar.  16.H.&C.  Jno.  20.19.&C. 

observed  more  than  in  the  ardor  itself." 
Christ's  special  presence  is  now  to  be 
enjoyed,  not  in  his  bodily  presence,  but 
in  the  "remembrance  of  him."  His 
discourse  had  gone  to  their  hearts,  and 
his  openings  of  the  Scripture  had 
warmed  their  pious  feelings,  even  per- 
haps to  some  lively  hope.  What  must 
have  been  his  masterly  expositions  of 
the  prophets,  and  of  all  the  Scripture  as 
testifying  of  Christ,  and  how  must 
they  have  been  engaged,  and  led  along 
by  every  word,  wondering  who  it  could 
be,  and  sensible  of  a  sweet  and  heav- 
enly glow,  only  not  aware  of  the 
speaker.  If  Talked  with  us.  Rather, 
talked  to  us,  which  is  more  than  with 
us.  Bengel. 

33.  The  same  hour.  Though  later  in 
the  evening  than  v.  29.  Now  they  do 
not  fear  a  night  journey  from  which 
they  had  just  before  dissuaded  their 
unknown  friend.  Bengel.  ^  Them  that 
were  with  them.  Se  Acts  It   14. 

34.  This  company  at  Jerusalem  were 
just  then  talking  of  our  Lord's  having 
been  seen  by  Peter.  It  was  not  these 
of  Emmaus  who  so  said — but  they 
found  the  eleven  and  others  talking 
of  this  appearing  to  Simon.  Where 
our  Lord  had  appeared  to  him  we 
know  not.  But  it  is  mentioned  in  1  Cor. 
15:  5,  in  connexion  with  the  other  in- 
stances. Thus  during  the  resurrec- 
tion day,  he  shewed  himself  alive  to 
many,  at  different  places,  and  the  re- 
ports were  coming  in,  as  here,  one  up- 
on another,  testifying  to  the  same  great 
facts.  ^Indeed.  They  cast  away  their 
doubts,  but  not  utterly  v.  37. 

35.  And  they.  The  two  from  Emma- 


316 


LUKE. 


[Age  33. 


thus  spake,  Jesus  himself  stood  iu 
the  midst  of  them,  and  saith  unto 
them,  Peace  he  unto  you. 

37  But  they  were  terrified  and 
affrighted,  and  supposed*  that 
they  had  seen  a  spirit. 

3£  And  he  said  unto  them,  Why 
are  ye  troubled?  and  why  do 
thoughts  arise  in  your  hearts  ? 

39  Behold  my  hands  and  my  feet, 
that  it  is  I  myself:  handle  me, 
and  see ;  for  a  spirit  hath  not  flesh 
and  bones,  as  ye  see  me  have. 

40  And  when  he  had  thus  spo- 


ils. How  natural  to  detail  all  the  his- 
tory of  such  a  blessed  interview.  Oft- 
en our  meeting  with  Christ  seems  to 
have  been  incidental,  by  the  way,  un- 
expected to  us — the  Saviour  only  slow- 
ly known,  and  really  most  fully  known 
in  the  reflection  and  remembrance. 
If  Was  known.  Rather,  was  made  known. 

\  167.  Jesus  appears  in  the  midst  of 
the  Apostles,  Thomas  being  ab- 
sent,— Jerusalem. 

Evening,  following  the  first  day  of  the  week. 
Matt.      I        Mark.        I        Luke.        I        John. 

1 16.  14-18.  |24.36-49. 1 20. 19-23. 

36.  As  they  thus  spake.  Our  Lord 
chose  the  very  moment  of  time  most 
suitable  for  his  appearing.  When  we 
talk  of  Christ,  he  is  wont  to  appear. 
They  that  fear  the  Lord,  speak  often 
one  to  another.  Mai.  3: 16.  %  Stood  in 
the  midst.  He  did  not  enter  as  others. 
Here  was  proof  to  them  of  his  divinity. 
He  enters  without  needing  a  door ;  but 
the  door3  being  shut  for  fear  of  the 
Jews,  (John  20:  19,)  he  presented  him- 
self without  any  opening  or  notice. 
See  1  Cor.  15:5.  If  Peace.  This  is  the 
usual  salutation  at  the  East  to  this 
day.  But  this  was  Christ's  peace,  and 
not  as  the  world  giveth — it  was  ao 
empty  form  of  society.  John  14 :  27-37. 

37.  Terrified.  Though  given  thus  to 
understand  that  he  was  alive,  they  are 
scared  at  him  when  he  appears  '.o  them. 
This  refers  chiefly  to  the  clever.    Mark 


ken,  he   showed   them   his  hands 
and  his  feet. 

41  And  while  they  yet  believed11 
not  for  joy,  and  wondered,  he  said 
unto  them,  Havec  ye  here  any 
meat? 

42  And  they  gave  him  a  piece  of  a 
broiled  fish,  and  of  an  honey-comb. 

43  And  he  took  it,  and  did  eatd 
before  them. 

44  And  he  said  unto  them,  These 
e  are  the  words  which  I  spake  unto 
you,  while  I  was  yet  with  you, 
that  allf  things  must  be  fulfilled 

6  Ge.  45.26.  c  Jno.  21.5, &c.  d  Acts  10.41.  e  Matt. 
16.21.    /ch.  21.22.  Acts  3.18.  13.27,33. 

16:14.     ^  A  spirit.    An  apparition — a 
spectre. 

38.  Troubled.  John  14:1.  Mark  says 
that  he  '  'upbraided  them. "  If  Thoughts. 
Rather,  questionings. 

39,  40.  His  object  was  to  show  both 
that  he  was  not  a  spirit,  and  that  he 
was  the  crucified  one.  John  adds  that 
he  showed  them  his  side.  Flesh  and 
bones,  such  as  they  saw  that  he  had, 
did  not  belong  to  a  spirit,  (such  as 
they  thought  him,)  but  to  a  real  body. 
Thomas  was  not  present.  John  20 :  2  L 

41.  For  joy.  Their  emotions  were 
overpowering,  even  so  as  to  hinder 
their  calm  and  full  belief.  Often,  such 
strong  excitements  carry  the  mind  away 
from  sober,  intelligent  faith.  They 
would  rather  say,  "  This  is  too  good  to 
be  true.  It  cannot  be."  ^Meat.  Thi3 
term  does  not  mean  flesh,  but  food.  By 
this  means,  he  would  further  prove  to 
their  very  senses,  that  he  was  not  a 
mere  apparition,  but  a  living  person. 
He  ate,  not  to  supply  his  want,  but  to 
meet  their  necessity. 

44.  These  are  the  words.  Having  thus 
proved  himself  to  be  a  real  person  and 
the  crucified  one,  he  refers  them  to  his 
own  predictions,  and  to  their  own 
scriptures,  and  declares  this  to  be  the 
fulfilment,  ch.  18.  It  is  as  though  he 
had  said,  Behold  the  words  now  come 
to  pass  in  these  very  events.  ^  The 
la  to,  &c.  The  Old  Testament  scriptures 
were  divided  into   these   three   parts, 


A&i  3^.] 


CHAP.  XXIV 


317 


which  were  written  in  the  law  of 
Mosejb  and  in  the  a  prophets,  and 
in  the  psalms, b  concerning  me. 

45  Then  opened  he  their  under- 
standing, that  they  might  under- 
stand the  scriptures, 

46  And  said  unto  them,  Thus 
it  is  written,  and  thus  it  behoved 
Christ c  to  suffer,  and  to  rise  dfrom 
the  dead  the  third  day : 

47  And  that  repentance  and*  re- 


aver. 27.     &Ps.22.110,&c.    clsa. 
&  1  Pe.  1.3.    e  Acts  5.31.  13.38. 


among  the  Jews.  The  Law  was  the  five 
books  of  Moses— the  Prophets  included 
Joshua,  Ruth,  Judges,  Samuel,  Kings, 
and  the  prophets,  except  Daniel — and 
the  Psalms,  including  all  the  rest  of  the 
canonical  books.  This  is  our  Lord's 
parting  testimony  to  the  divine  author- 
ity of  the  scriptures. 

45.  Opened.  This  he  did  by  his  dis- 
course, and  by  his  divine  power,  as 
Lydia's  heart  was  opened.  Acts  16 :  14. 
Naturally,  we  have  the  understanding 
darkened.  Eph.  4:18.  How  cheering 
and  elevating  and  satisfying  must  have 
been  their  understanding  of  the  scrip- 
tures, now,  in  the  light  of  the  wonder- 
ful events  which  else  were  so  unravel- 
led. Blessed  are  they  who  search  the 
scriptures,  and  who  get  Christ's  key 
to  them  all,  and  his  opening  of  their 
own  minds  for  this  purpose  !  Men  who 
have  not  Christ  to  teach  them,  and  to  en- 
lighten their  natural  reason,  may  cav- 
il, but  the  events  will  be  shown  to  be 
in  full  accordance  with  all  that  the  Bi- 
ble has  spoken. 

46.  Behoved.  The  same  term  is  here 
used,  as  so  often  previously,  to  express 
the  divine  plan.  Thus  it  was  required 
by  the  divine  purpose. 

47.  These  two  topics  were  to  go  to- 
gether, in  all  the  preaching  of  the 
Christian  ministry.  The  grace  in  the 
Gospel,  providing  pardon  by  Jesus 
Christ,  was  to  be  urged  as  a  proper 
motive  to  repentance,  or  turning  unto 
God.  To  make  our  repentance  to  be 
God's  motive  for  remission  of  sin,  is  to 


mission  of  sins  should  be  preach- 
ed in  his  name  among  all  nations, 
beginning  at  Jerusalem. 

48  And  ye  are  witnesses f  of 
these  things. 

49  And,  behold,  I  send  the  pro- 
mise of  my  Father  upon  you :  but 
tarry  ye  in  the  city  of  Jerusalem, 
until  ye  be  endued  with  power  s 
from  on  high. 

f  50  And  he  led 

/Acts  1.8.    gin*.  44.3.  Joel2.28,&c.  Acts  2.1-21.  1,8. 


pervert  the  whole  truth.    The  message 
is  not,   "If  you  will  repent,   and  be 
sorry  for  your  sin,  I  will  forgive  you, 
on  this  account."     But,  "There  is  free 
forgiveness  now,  because  Christ  has  died 
for  sinners.    Therefore,  repent  and  be- 
lieve in  his  Gospel,  and  you  shall  be 
saved  by  his  finished  work."    ^  Remis- 
sion of  sins.     Observe.    The  pardon  of 
sins  was  to  be  preached,  not  performed. 
Ministers  were  sent  out,  not  to  forgive 
sins,  but  to  preach  the  forgiveness  by 
Christ  Jesus. — John  records  that  here 
also  our  Lord  breathed  on  them,  and 
gave  them  their  commission,  and  the 
power  of  the  keys — as  was  promised, 
not  to  Peter  alone  or  chiefly,  but,  to  all 
the  apostles  equally, — Judas  being  no 
longer   one   of    the   twelve.     Observe. 
That  though  Thomas  was  absent  at  this 
time,  he  was  not  therefore  excluded 
from  the  commission.     No  more  were 
the  Christian  ministry  excluded,  who 
have  successively  labored  under  this 
commission.     They  were   only  absent, 
like  Thomas.     Thomas  was,  perhaps, 
allowed  in  God's  providence  to  be  ab- 
sent, that  the  commission  might  not 
seem  confined  to  those  present,  or  to 
that   time  and   occasion.     1[  Preached. 
Peter   preached  that  repentance  and 
remission   of    sins   were    the   gift    of 
Christ,  the  exalted  Prince  and  Saviour 
— and  this  was  the  substance  of  the 
first  preaching  (Acts  2  :  38)  at  Jerusa- 
lem.    This  was  also  the  preaching  of 
our  Lord  at  the  first:  " Repent  ye  and 
believe  the  Gospel."  Mark  1 :  15.  \ Be- 
ginning.  Rather,  It  having  begun.  That 

27* 


#* 


318 


LUKE. 


[Aon  33 


them  out  as  far  as  to  Bethany ;  and 
he  lifted  up  his  hands,  and  blessed 
them. 

51  And  it  came  to  pass,  while 
he  blessed  them,  he  was  parted 
from  them,  and  carried  a  up  into 
heaven. 


a  Acts  1.9.   He.  4.14. 


is,  that  after  having  so  begun,  it  should 
go  abroad. 

49.  I  send.  This  baptism  of  the  Ho- 
ly Spirit,  which  was  signified  in  his 
breathing  upon  them,  was  to  be  spe- 
cially imparted  at  Pentecost,  in  mirac- 
ulous gifts.  Acts  1:8.  2:4.  It  was 
"the  promise  of  the  Father,"  yet  he 
speaks  of  it  as  to  be  sent  by  him,  at 
his  exaltation.  Acts  2  :  33.  The 
Holy  Spirit,  therefore,  proceeds  equal- 
ly from  the  Father  and  from  the  Son. 
— So  also  Peter  refers  it  to  the  risen 
Lord.  Acts  2  :  33.  This  promise  is 
found  in  John  alone,  ch.  14 :  16-26. 
15  :  26.  16  :  7-11.  Luke,  in  the  Acts, 
refers  to  this  solemn  interview  and 
charge  of  our  Lord,  and  gives  further 
particulars,  ch.  1 :  4-9.  IF  Until.  They 
were  given  to  expect  this  special  gift 
of  the  Spirit,  and  to  pray  for  it — and 
they  were  to  tarry  at  Jerusalem  till  it 
should  come.  This,  however,  did  not 
mean  that  they  were  to  leave  Jerusa- 
lem immediately  after  Pentecost.  1  En- 
dued. This  means,  clothed — invested. 
The  term  is  used  in  the  Old  Testament 
version  to  denote  inspiration  by  the 
Holy  Spirit.  Here  it  means,  plainly, 
the  same  as  the  phrase  in  Acts  1 :  8 — 
"Ye  shall  receive  power."  It  should 
abide  upon  them,  and  actuate  them  as 
witnesses,  &c.  They  should  receive 
the  power  of  working  miracles,  for  a 
testimony  to  their  message,  as  Mark 
records.  See  Mark  16:  17,  18:  and 
notes. 

Luke  now  narrates  the  ascension,  as 
though  nothing  intervened;  and  if  we 
had  no  other  accounts  we  might  sup- 
pose that  it  took  place  immediately  af- 
ter this  meeting,  on  the  evening  of  the 
resurrection.  But  the  other  Evange- 
lists give  additional  information.  §168, 
His   appearing  to   the  Apostles  when 


52  Andb  they  worshipped  him, 
and  returned  to  Jerusalem  with 
great  joy; 

53  And  were  continually  in  the 
temple,  praising  c  and  blessing 
God.    Amen. 

6  Matt.  28.9,17.    c  Acts  2.46,47.  5.42. 


Thomas  was  present.  John  also  nar- 
rates— $169 — the  Apostles  going  into 
Galilee.  His  showing  himself  to  some 
of  them  at  the  sea  of  Tiberias.  $170, 
His  meeting  the  Apostles  and  above 
five  hundred  brethren  on  a  mountain  in 
Galilee.  In  the  Acts,  and  1  Corinthi- 
ans we  get  also  §171 — His  being  seen 
by  James,  then  by  all  the  Apostles  at 
Jerusalem.  See  Synopsis  of  the  Har- 
mony, Matthew. 
§  172.  The  Ascension. — Bethany. 

Matt.       I        Marls.        |        Lute.         I       John. 

1 16.19-20. 124.50-53. 1 
Our  Lord  had  now  spent  forty  days 
after  his  resurrection,  not  showing 
himself  to  an  unbelieving  world,  but 
laboring  rather  to  confirm  his  weak 
disciples,  and  to  establish  them  in  view 
of  his  departure,  Acts  1:  3.  He  had 
therefore  met  the  largest  body  of  his 
followers  (five  hundred  or  more)  on  a 
mountain  in  Galilee,  perhaps  the  same 
on  which  he  had  been  transfigured; 
and  now  he  returns  to  ascend  from  the 
sacred  Mount  of  Olives,  where  he  had 
so  much  lingered. 

50.  As  far  as.  Luke  gives  in  the 
Acts  a  more  minute  account  of  this 
event.  Of  course  he  could  not  contra- 
dict himself.  When  he  says  (Acts  1: 
12)  that  after  the  ascension  they  re- 
turned from  the  Mount  called  Olivet, 
we  understand  him  perfectly,  knowing 
that  Bethany  is  on  the  Mount  of  Olives, 
on  the  eastern  slope.  The  words  here, 
however,  are  such  as  to  prove  that  he 
could  not  have  ascended  from  the  sum- 
mit of  the  Mount,  though  the  Roman- 
ists pretended  to  show  us  a  miraculous 
foot-print  of  our  Lord  on  the  summit, 
where  they  have  "the  Chapel  of  the  As- 
cension! These  superstitions  would 
degrade  the  religion  of  Christ  to  a  lev- 
el with  that  of  Mohammed. 


Age  33.] 


CHAP.  XXIV. 


319 


53.  Was  parted.  It  is  not  said  that 
an  angel  did  it,  cr  that  it  was  by  any 
other  agency,  except  that  in  the  Acts 
it  is  said,  "a  cloud  received  him  out 
of  their  sight,"  Acts  1:  9.  The  con- 
nexion is  rather  with  the  next  verse, 
meaning  that  as  he  was  yet  ascending 
they  worshipped  him.  "They  looked 
steadfastly  toward  heaven  a*  he  went 
up,"  Acts  h  10. 

52,  53.  Worshipped  him.  This  term 
cannot  be  understood  of  mere  civil  res- 
pect. It  must  mean  divine  homage,  as  he 
was  not  present.  This  shows  that  they 
regarded  him  as  God.  Ex.  20:  4-5. 
Here  is  the  first  act  of  worship  to  the 
risen  Saviour,  and  the  next  verse  shows 
that  in  this  they  continued  praising  and 
blessing  God  for  all  thev  had  learned 
of  God  in  Christ — and  worshipping  in 
the  temple  with  new  joy,  from  their 
knowledge  of  the  Lamb  of  God.  They 
continued — as  we  learn,  Acts  1:  14 — 
in  prayer  and  supplication  in  an  upper 
room — the  whole  assembly  of  disciples, 
including  the  mother  of  our  Lord,  be- 


ing engaged  in  social  worship,  plead- 
ing the  promise,  and  waiting  for  the 
Holy  Spirit  which  the  risen  Saviour 
should  send  down.  Acts  2:  33.  The 
departure  of  Christ  was  the  condition 
of  the  coming  of  the  comforter. 
John  16:  5-15.  "Ilim  hath  God  ex- 
alted with  his  right  hand  to  be  a  Prince 
and  a  Saviour,  to  give  repentance  un- 
to Israel  and  remission  of  sins."  Acts 
5:31.  \  Great  joy.  See  John  10:  6.  Ob- 
serve the  change.  The  same  disciples 
who  could  not  be  comforted,  on  account 
of  the  sorrow  which  filled  their  hearts 
at  the  mention  of  his  departure,  (John 
16:  6,)  now,  after  his  ascension,  re- 
turn to  Jerusalem,  full  of  joy,  and 
without  one  pang  at  the  parting.  They 
looked  up  steadfastly  into  heaven — 
they  worshipped  their  risen  Lord — an- 
gels told  them  that  he  should  come 
again,  and  they  went  back  to  the  ho- 
ly City  to  pray  and  praise,  whether 
in  the  glorious  temple  or  in  an  upper 
room,  under  the  new  dispensation  of  the 
Spirit. 


HOURS. 

"WATCHES." 

NIGHT. 

1st,  or  "Evening" 
Watch, 

f    1st  hour, 
\    2nd  « 
I   3rd    « 

2nd,  or  "  Midnight" 
Watch. 

f   4th  hour, 
1    5th    « 
I   6th    " 

3rd,  or  "Cock-crowing" 
Watch, 

f   7th  hour, 
\    8th    " 
t   9th    " 

4th,  or  "Dawn" 
Watch, 

f  10th  hour, 
J  11th    " 
(,12th    " 

DAT. 

"Third  hour,' 
"Sixth  hour," 
"Ninth  hour," 

DURATION. 

from  €  p.  m.  to  7  p.  m. 


7    " 

8    " 

8    " 

9    " 

9    " 

10    " 

10    " 

11    " 

11    " 

12    " 

12    " 

1   A. 

1  A.  M. 

to  2    " 

2    " 

3    " 

3    " 

4    " 

4    " 

5    " 

5    " 

6    " 

9  o'clock,  A.  M. 
12  o'clock,  m. 
3  o'clock,  p.  m. 


Passover, 

Pentecost, 

Feast  of 
Tabernacles, 

Feast  of 
Dedication, 


FESTIVALS. 

Time  of  beginning.  Duration. 

f  14th  evening  of  > 
\  March  moon  / 
f  50  days  after  the  \ 
\  2nd  of  Passover  J 


j  15  th  evening  of  ) 
\  September  moon  / 
f  25th  evening  of 
1  November  moon 


8  days, 

lday, 

8  days, 

8  days, 


Event  commemorated. 

Deliverance  from  Egypt. 

Harvest,  and  giving  of 

the  Law. 

Passing  through  thf 

Wilderness. 

Consecration  of  the 

Second  Temple. 


Roman  and  Jewish, 
Greek, 


Cubit, 

Ell, 

Pace, 

Fathom,  Greek, 

Reed,  Jewish, 

Stone's  cast,        


MEASURES. 


ft.  in. 

1.  6. 

1.  6. 

2.  6. 
6. 

10. 


Greek, 


606. 


Stadium,  \ 

Furlong,    j 

fl  ,  ,  ,,    ,     ,  1  f  2000  Jewish 

Sabbath  day's  I  ^^  J    cubit       r 

journey,       j  'j   six  8tadia 

Day's  journey, about  33  miles. 


Lepton, 

Quadrans, 

Denarius, 

Drachma, 

Didrachma, 

Stater, 

Shekel, 


Mite," 

Farthing," 

Penny," 


MONEY. 

Greek, 
Roman, 


Greek, 


Copper, 

«< 

Silver, 


Jewish, 


15 
15 
31 
62 
61 


mills. 

14 

2* 

5 

6 


JACOBUS  ON  THE  GOSPELS. 

Vol.  I.-Matthew.   Vol.  II.-Mark  and  Luke. 

Each    75  Cents. 


Notices   of  the  First   Volume. 

"  The  author  of  this  volume  is  a  Professor  iu  the  Western  Theologi- 
cal Seminary,  elected  to  that  office  a  year  since,  by  the  General  As- 
sembly. He  has  exhibited  in  the  preparation  of  the  work  great  accu- 
racy and  diligence  in  collating  and  sifting  the  opinions  of  those  who 
have  preceded  him.  Sabbath-school  teachers  will  find  that,  in  many 
respects,  this  volume  excels  all  other  helps  within  their  reach,  and  to 
them  especially  would  we  commend  it.  The  fact  that  within  the 
short  space  of  three  years  it  has  reached  a  seventh  edition,  notwith- 
standing the  multiplicity  and  popularity  of  other  similar  volumes, 
shows  that  it  has  supplied  a  want  that  was  felt  by  the  community." — 
Presbyterian  Herald. 

"  We  are  greatly  mistaken  in  our  estimate  of  this  new  work,  if  it 
does  not  become  the  general  favorite  in  our  country  as  a  guide-book 
to  the  study  of  the  sacred  volume.  It  embraces  the  marrow  of  all 
the  best  writers  and  commentators  on  the  gospels,  and  the  admirable 
style  in  which  it  is  published  enhances  its  value.  We  confidently 
predict  a  large  sale,  and  its  rapid  introduction  to  our  Sabbath  schools. 
We  thank  Mr.  Jacobus  for  this  sterling  contribution  to  theological  re- 
search."— Christian  Alliance  and  Visiter. 

"  It  is,  to  our  taste  at  least,  distinguished  by  vivacity,  a  rich  variety  ? 
and  by  a  deep  evangelical  sentiment  that  is  well  calculated  to  foster 
pietv,  and  to  rouse  and  impress  the  careless.  The  author  has  evidently 
prepared  it  con  amore,  and  displays  a  degree  of  pains-taking  in  keep- 
ing with  the  importance  of  his  subject  and  the  necessary  fruit  of  his 
lofty  aim.  The  Harmony  of  the  Gospels  interwoven  is  a  valuable  ad- 
dition to  the  work;  while  the  pictorial  illustrations  add  to  the  gen- 
eral effect." — Christian  Intelligencer. 

"  We  view  with  complacency  every  attempt  to  make  the  historical 
Scriptures,  and  especially  the  Gospels,  more  familiar  as  a  subject  of 
popular  instruction.  But  we  are  particularly  pleased  to  see  this  re- 
sponsible work  in  the  hands  of  those  who  combine  the  advantages  of 


literary  training  and  pastoral  experience.  The  handsome  volume  now 
before  us  we  know  to  be  the  fruit  of  no  sudden  impulse  or  hurried 
compilation,  but  of  long-continued  and  frequently-repeated  efforts,  in 
the  course  of  active  ministerial  duty.  We  can  also  bear  witness  to 
the  author's  advantages  for  such  a  task,  arising  from  habitual  familiar- 
ity both  with  the  older  and  more  modern  literature  of  the  subject. 
We  shall  only  mention  farther,  as  a  distinctive  feature  of  the  work, 
the  unusual  labor  which  the  author  has  bestowed  upon  the  harmonizing 
of  the  parallel  narratives,  with  an  original  method  of  notation,  which 
if  once  fairly  mastered  by  the  reader,  cannot  fail  to  aid  the  memory 
and  facilitate  the  understanding  of  the  sacred  history.  We  sincerely 
hope  that  the  success  of  this  work  may  be  such  as  to  encourage  Mr. 
Jacobus  in  the  prosecution  of  so  laudable  an  enterprise." — Princeton 
Review. 


THE  CATECHETICAL  QUESTION  BOOK, 

By  the  same  author — Adapted  to  the  "Notes,"  and  with  the  Ques- 
tions of  the  Sunday-School  Union  as  the  general  basis,  incorporating, 
throughout,  the  Questions  of  the  Westminster  Catechism. 

This  plan  supplies  a  most  important  want.  It  brings  out  the  doc- 
trine of  the  Gospel  narratives.  It  studies  the  Gospel  in  a  way  to  ad- 
duce constant  illustrations  and  proofs  of  the  Catechism.  Youth  who 
have  learned  the  Catechism  in  childhood,  are  here  advanced  to  the 
second  stage  of  instruction,  and  they  have  the  Questions  and  Answers 
of  that  excellent  summary  applied  to  the  Gospel  itself,  and  studied 
with  it.  And  a  new  method  is  thus  secured  of  training  to  the  West- 
minster Catechism ;  not  as  a  separate  book,  to  be  learned  only  by 
rote,  but  as  growing  out  of  the  Scripture,  and  interwoven  with  its 
truths.  A  pleasing  variety  is  also  had  in  the  study  of  the  Catechism, 
the  Questions  of  which  are  introduced  out  of  their  order,  and  are 
repeated,  time  and  again,  in  the  study  of  the  Gospel. 

Examples. 
Matth.  i.  21.— Who  announced  the  name  He  should  bear,  and  what  was  it? 

What  is  the  meaning  of  this  name,  and  why  was  it  given? 

Did  God  leave  aU  mankind  to  perish  in  the  estate  of  sin  and  misery 

What  offices  doth  Christ  execute  as  our  Redeemer  ? 

Wherein  did  Christ's  humiliation  consist  ? 
Matth.  i.  22- -What  prophecy  was  fulfilled  by  the  birth  of  Christ? 

What  are  the  decrees  of  Cod,  &c.  ? 
Matth.  i.  23.— What  other  name  was  given  to  Christ  by  a  prophet  ? 

What  is  the  meaning  of  the  word  Immanuel  ? 

How  many  persons  are  there  in  the  Godhead  V 

Who  is  the  Redeemer  of  God's  elect  ? 

How  did  Christ,  the  Son  of  God,  become  man? 


1 
DATE  DUE 

10/0H* 

t&t&mw:- 

^""^ 

GAYLORD 

PRINTED  IN  USA. 

\ 


w 


